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THE

REASONABLENESS 1

. f A

TOLERATION,

Enquir'd into,

Purely on

CHURCH PRINCIPLES'

? ■ - ; r~r — m'ir — nrr • ~~ --^

,- JpJJtWrdl Letters.

- Pfal. lxri. 18. - '

tlit* tt*t £ •*» ri&*#* 0/iAwttfr <J(ur, Ckn. *m.

Ep. it ad Ctrimb. Sc$. s.

Xoiiro* shneixri, C**. ^y?. i, 2*

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L ft D N:

Printed in the Year 170$.

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-V ■ ■ ' ■ THE

PREFACE.

- *Tt^ I S neceflary that the , Reader
. 1 be infdrm'd briefly of a few
"*" thingis with relation to theje
letters, the Occafion of Writing them*
and this Edition of them. In the Year
1705, when the Parliament of ScotUnd
met, there was fbme Difcourfe, efpeci-
aflyat Edinburgh, concerning zToler^-

. tioh to thofe of the" Efifcofkl Pct/wa/joh
in that Kingdoni j This fo much Alarm'd

. the Preshytcrians there, that they Pub-
lifli'd feveral Books, or Pamphlets, a-
gainft it, arid Were the Aggreflbrs in

" the Paper War that then Commenced
upon that Subject. Mr. George Meldrum,
a Chief Man amongft them, and Mo-

' deraior of their Generd JJfemtfyfr&ich'd
his Sermon againft Toleration before Her
Ma jetties High Coramiffioner, efrc. on
khe 16th of May, which was forthwith
PubliQi'd : And the Commiflion of the
Xjchcrd Afcinblj prefented their Refre-

i * - fentmo&

[tntition Id the Parliament ; of Which;
what follows is a part $ wherein you have
the Declar'd Senfe'Of <?he whole Body of
the Pre jtyeri*»s thirty &tirjtotb#md
Jk*p*e/ent0ivt* " VTe do &er*ftre
•'•ratsft humtrly Beftfcch, yea, \ve -fcre
.*• Bold in the Lord, «nd in the Name of
, a the"QiurGh<)1i Ck)8 in this Vand. ear-

* neftly to 'Obtefi vjjur tirace, aol the

* moft Honourable EftateS, that no fuch
" Motion of any tegdtToUration to thtfe
" of the Prelatical "Principles U*ntert*i*tL

" by the Parliament. / Being perfwadetf,
** that in thepreferit 'Cafe arid CircaOl-

* fiances of this Church and Nation, to

" ©wtfjf 4 %lerUmforihefe of ihti **} ♦
"-(which God of his Infinite Mercy &•
l< vert ) would' be to EjlMfi Jnigtify fa 4
"Law, andwou^dliin^ upon mbryo-

* meters tforeaj % w&VipQntbeir Favfitief,
u the dreadful Guilt, of all thefe Sirff,
" and pernicious Effedshoth to Church
"and State, that may erilue thereupon,
"&c. £did*%%, ,ift5f*wi7oj, , Sign'd
in the Narne^ and at the Appointment
of the (aid Commiffion of the General
jjjemkfy* by Geo. Mdttrum, fitoter*

: it win not he foreign: to this Occa- .
flon, {hat the Reader have fome Ac-

count

count of $$& Gentleman, who tow
makes (belt a Figure synongft the fW/-
UiqcU*s r and has fa j^r engaged him-
feff in this Controversy. The Account
flwU be Brief and Fair ; Ht.MeUrum

waffop many Tears, a. Qtofamift Mi*i~
Jfrr in 4httto*n % and did Subfcfjhc the
P^v whiqh i? hereto fubjoined ; by
which h^ obliged hintfetf to full Com*
fymity.

Accordingly he did concur with the
EiQwp In Ordinations, and frequently
pray a for the Reverend and learned
Dr. &»£</, then Lflrd B'tfhop of Aktr*
deeoy as his Ordinary ; He was fbrae-
times employ'd at Synods by that (400
BiQwp io hN Old Age. after the fatigue
of Eccjefiaftical Pufipds, to offer ap Pray-
ers in his ftead, ^jd alter Prayers hunt.
bly defired bis Lordfcip to pronounce
thQBleffing: but «V tfieYear 1681, be
Jaid himkit afide froni the £xetcMe of
his Mtniftry upon a<jopunt of the Tcff,

which wmhen appointed by ?Uw> and
by which the Sotoa* U*im and C«-
vt*4»t was Rerwunc'd, together with

tied; which are contrary to the Church

;^ ^^/^sCoaffi^Qfi of #w*^ Com.
• a j piled

piled Anno i $i5o, and Ratified in ther
Firft Parliament of K. James VI.

In the Year 1 687, upoq the Tolerdz^
ration granted by the late King Jams^
Mr. Meldrumv/zs defirous to return to
Ijis Pulpit in Aberdeen, in Subordination
to the Brfliop ; but not obtaining' that
living, then legally poffeft by another,
and meeting with another Difapppint-
m?nt he grew picqu'd, and. returning to
his old Presbyterian Principles, fet Up a
Presbyterian Meeting in KjUmnning^ and
there continued holding Schif mat teal Af-
ftmblies ; until upon the Revolution- he
remov!d to Edinburgh^ where he has been
ever fince Preacher in t]ie Tron-Qhurch
of that City. During his Conformity t6
Efifcofacy hefeems to have been one of
the moderate- Church Men ; fuch as (IF
•..'•.■' we may believe a late
Jill?* ?* eha L t0 0) Author ) thetf^y?*

the Hift. of N<m-C<m* >*»•' jut rt

/ ? rm/^ Printed 170s. mmfter- AJfembly was

• ; made up of, Nine ex*
cepted> that were known Dijjenters ;
and yet thefe Moderate or Low-Church*
Men, made Root and Branch work with
Efifcqpacy and the Church >& England,
#rid gave no Toleration to lier Members^
4 at oppos-d it as much as ever they

. f cou'ej

coa'd. Mr. Meldrum is in that Efteem
with his P*rtj+- that he has been Afo-
derator in Two of their Genet d Affcm*
kites , and is now their Profejfar of Di-
winity in the CWfg* of Edinburgh^
reckon'd one of tfye Learnedft Men a-
.mongft them r This is certain, that he
is one of the moft Subtle and , Irrecoa-
cileable Enemies of Epijcopacj.

Divers of the Epifeopd Clergy thought
• therafelves obliged to take Notice of
what theiq Adverferies had offerd in
point of Argument agaioft a Toleration
tothofeot* the Epifiopat Perfvajion ; fuch
as the Reverend and Learned Author of
.The Cafe of the Epifeopd Clergy, &u
Printed 170$, and 0/ The Defence of the
Cafe, &e. and others. Among the reft
the Author of thefe Letters judged it
neceffary to examine Mr. Meldrum s Per-
formances in thisControverfy, as being
done by the Champion of the Party, for
Si per gam x dextrk defend* potent, etiam hoe
defens afuifent.And therefore he wrote an
Examination of the Sermon abqvenam'd,
which Examination you have in the FirJF
Letter. It was Printed by it (elf, Anno
. 1703; In Anfwer to which Examination
Mr. Meldrum Publilhed a Defence or Vim-

die A-

4ieithn of his Stfikon. That Fi*iktih* t
was taken to- Tftak by this i4fflltf-»
In far Lettrrs Addrtftd tfrMn Af«WH»«,
which were publilh'd with this Tkle,f*t

jtea/ottdlenefs of£C<iltyati6n.tothofeiflte
Epifcofdl PcrfwtfioTty enquired irtto, pari-
ty ohCfar** FrA**#Jb,&*. Printed at B-
iii»bittgbyin Four Letter s,&c. by Mr. 4*"
«6*w fymfon, Anno IDo*. ifo^i Thejr
are now Reprinted here, only with thi*
difference, f hat the Fir^f £*«* r in that
Edition is made the Second in this, and
the II, III and IV there, are nttmbred
lierethelH, IV and V; which thetfr*
far is defired to obferve, in the Hefp
reitcti he will meet Whh ill the Latter
to the Former. Mr. Mridrwris Sermon is
alio Anniex'd, as having given the fid$
Occafipn for the Letters :. It was intend-
ed to have had \\v>Vindietthn Reprint-
ed, that the Resdet might have the Pro-
grtf of this €ontrovtrjy before him at
once ; but the Cit Strom from it being
fairly made, and both Page and lin?
pointed to, that Was laid aftde, as. net
fleceflary j and left it fbtmld fwefl this to
too great a Bulk.

,lThis Author meddles not with the,
ftgfo .?$!&. hip proceeds whoH

k ' >. + t.;

*ftP"H if FitM;

€Ur4h Vtmtifbsi taken font the Sacretf
«#*£**¥/, and the Writings and Uni*.
ferai faAfat-tf the Firft and ftireft ^
get 0* Chrtfiimtity t He do* ifl this iy,*
## catty up the FrimifUt of the -Qarf*
*#* -4j*, to that «f the AfefHii ; a
thing much defired by fteh as have Read
the- ftttdkdt Book hearing that TitU t
jad its Learned Vhikttton ; nof is it to
J* doubted but theft Letters wiB have as
Kind a Reception, atnongft the Leontei
and Judkum, as the abovemtn*d Booh
fifetwith.

Should <5od in his Providence, fhfler
the Church of Engidni; the dory and
Bulwark of the Reform*tic»> to be run
down as in the Lute Releflien ; ey as
the Church of St&ttitnd is at this day,
(which Go<3 avert) She can hardly exfteft
any other Treatment than whft the mj£

hjteritns of Stotl&A have tt&d, and Ml
fMrfiie towards the Bftfcopd Church there.
For its evident that the Frinttftes and

PtdSictt iA the Par* in Both £to*
<Ctww j are the flftne • that is, againft IV-
Itrntion to any hut thettifefves. - Their
Barbarous Treatment of the. Clergy Of
Seotlmd, as well fince the Rrvolmott as
in fhc D*f« oY*he Covtntnt, is writ
1 '-'■'' ■ ' writ

with a Sun-BfW, fc that its qoedlefs to
jay any, thing - of it here : Ifc that wants
co be inform a will be amag'd at the 7V#-
g/ai/ Accounts he willed in feveral. Trear
tifes on that Svbjetf, Priqted for ^
Hindmarfb, 1690, &c. What regard the
Bnglffi Presbyterians had for Tender
Confciences, and what k Toleration thejr
granted others, when they got them-
jelyes poflsfc 4 d of the Power, appears fuf-
ficiently in their Behaviour towards
tagCbarles I. who was by them deny'd
te Attendance and Affiftance of his own
Chtflains ; upon which, among his ma-
ny, other Juft and Chriftian ■ RefteSiions,

you will find the fol-
& to B*«r//u- (owing Words, ft) to

*« Chap. xxi\r. o . * « '

denymetheybojtlyCont*
fprt of my Chaplains, feems a greater Hi -
Igor and Barbarity than is ever ufed by Chri-
stians to the me one ft Pr if oners and great-
jH Malefalforsi whom tho tha Juft ice of
the Law deprives of worldly Cotpforts, yet
the Mercy of Religion allows them the
.Benefit of their Clergy ', as not aiming at
pnce t to Deftroy their Bodies, and to Damn
their Souls ; bnt my Agony muft not be Re-
lieved with the Prefence of any one Good

4 H g e l.i f°T fah I acfount 4 Learned,

Godly,

the P%BPA€M.

Go My j and Difcreet Divine, , and fitch I
would have au mine to be* They th+t en~>
njy my being a Kjng<> are loth I fbould 'be 1
A K Chriftian\ while they feck to deprive me
cf all Things elfc, they are afraid I fbouW
fave my Soul. Other Senfe Charity it
felf can hardly pick out of tho/e many harfb
Repulfes Trecetvedj ds to that Requeft (o
often made 9 for the Attendance of fome
cf * my Chaplain f* But as a further Hard-
ship, they obtruded their' own Preach-
ers upon v the Kjrigt whofe Prayers he
could not join with, aqd therefore lie
adds, J hold it better to feem Vndevout*
and to hear no Mens Prayers, th*n to be
forced or feem to comply with thofe Peti-
tions ' to which the Heart cannot Confent^
nor the Tongue Say Amen,* without con*
tradilfing a Mans own Under Sanding, • or
belying his own Soul* And afterwards — • 1
had rather (lays he) be Condemned to the
Woe of Vae Soli, than to that of Vx Vobi9
Hypocrite, by feeming to pray what 1 do
not approve. The whole Chapter de-
ferves to be moft ferioufly confiderecj
by fuch Epifcopal Gentlemen and Others,
; as live in (bme places of the Weft of
Scotland, who are utterly deftitute of
the Miniftry Of fuch as they believe to
l M'- be

fee jdtdf Authoriz'dg and have fiich
tfcaj 910ft Rrfigiom K/w wpu'd not :
IDit of, obtruded upon tberp. .
. . Tfc triie indeed he was, Jndnc*d tQ
cpnfent to the Aholition <xiE^if<;o^c^ %
and the letting up Presbftfrj ip. <Satf-

/^} but w thefi? Qmeffiw were tho
Games of h|s Own and the Kingdom*
i/fifam,, & afterwards they became
tlfe Subjeft of ; his Grief and &«#*»*
lii/ Q<n*f^ns > both before Cod and

Men, ft) They had

l*te. * *& *4* vonlcience, and gnev-

qufly afflicted his King-
doms, that' neither the Advice of fonw
of his Friends .(as thinking that the like
Conceflions in, England, were the only
(* j see * cum. Means for Javing his
4m« Hiftory, rd. ? . Life) nor theThreats (W)
j. 84, » j, as, 30, &c f h^ Enemies, could

ever prevail with him to give up the.
Church in £*g/Was he has done in Scot-

ItftL His Repentance
W *?* r %* t 2'9' for that $in is moft fully

ert ufed by H» Maje- nji ,. ric /■*,

a* m His suffering!, expref* d by hirafelf, ft)

at the endpf &». &*. Th*t Degree afKjiowUtlge

which ,th<m huh \ .$hm.
mt, *&Ai*g likewifc to the Guilt of "my

Trs»f-

-JhffXMVJtB.

Tf$4&*fl*ons ; for wm it through h*o*
ranee that 1 fttjered Innocent Blood t*
be ffied, h 4 fdl/e pretended wsy if
Jujtice ? Or that 1 permitted 4 wrong
way <f thy Worjbip io be fei up in Scot,
land f And Injured the Btflops if Efli

gland ? t) m' 9 But pith Shame ' and
Grief 1 eonfe/f, that 2 therein followed
the Perfwopns of Worldly Wifdom, for*
faking the Qi&otee of 4 Right-inform" o\
Cenfcience ; wherefore, Lord, l hove
no HLxcufe to moke, no Hope left, but
in the multitude of thy Mtrcifs y arc.

Let me onty add, The Principle* of
the T>ijfe»tert t &c ~ lately Prifited this
tame Tear, arid lhe Reader cannot
but fee the^good Agreement between
the Preshyteriont here, and their Bre-
thren oT the Neighbouring Kjngdom,
concerning ^Toleration*

I cannot think but that all Good
Wen, arid True Sons of the Church
of England, are fenfibly Affected with
the Calamities of their Sifter Church
of Scotland i and it muft move their
Pity to fee Her in the Vuftj . for no
other Reaion, but becaufe She is £p&
copal, and confequently Apoftofical ; -
as amongft other Learned Men, this

Author

Author clearly demonftrates. She raa^
claim from Her Sifter of England a few
'tears* and a Place in Her Piibtick Pray «
ers, efpecially when She is fb C^aritaWc
as to ufe a Large Co6e& for the Protectant
Churches Abroad upon Solemn Occafions :
Some of which (eem to be without Valid
Ordinations, not only by the Principles
of the Primitive Chureb&nd of thiChurch
of "Englind, but even by Confeffion of
fcaith, arid Principles of the Presbyterians
yci Great -Britain, as is fully pro v d in the
Vth Letter of this Ttedfifa from/4g> 222,
to /Mg. 240. God forbfd that the Church
of England's Charity to the Tranfma*
rines fhoud be envy'd t liut it can ne*
yer.be taken amife to mind Her of a
0urcb that is undoubtedly a Sound
far i of the One Catholick Church, and
more nearly Related to the Church of
EpgUndy than any other upon the Face
of the Earth, and may be faid in a
more particular manner to be Bdne of
Her fyhe, and Fle(h of Her Flefi; And
whofe former Overthrow was a Prtlu*
dium to the Subversion of the Church
of England.

«\ * '.T ** CO '*

\«> ■ 4 • • i

.. - 1 - - » V ' <•*;'. : • 1 . . • ^ , ^ . " "

,'T *• f'l - - ' 1 "* •' • • ' i *■ **— - L ~ mm*, Mitm

A COPY ©F the P-AFER
$ign\lbyMr.M r <?#rw» (refen'd
toabovej tohfully taken from
the Original.

WB Mr. John Menzics, Profeffor
of Divinity in Marflbal College
in the Burgh of Aberdeen, and Mr*
G«orge Mekkma, Minlftcr ofjhc.Gofol
in-tbe [aid Burgh, do Declare and Vrtr
fefi, that we do own the Government of
the Chunh, fo as to pay Obedience thereto
in all Things Lawful ', To continue in the
Ecclefufiicd Meetings ; To be accountable
to our Ordinary <, the Bijbof of Aberdeen,
mow Jiving, and his Succeffors, for our
Treading and Jdminiftrations ; And to
Contribute our Endeavours for the Order
4»d Peace of the Church' In Witnefs
whereof We have hereunto fubferibed our
Names this 15th of January, 1663.

Thus they Subfcribe,

""Mr. John Menzies.
Mx. George Ate Idrum.

Mr.

the ^^BWACM.

Mr. Matties fared fever al Y«ar« aftw,
p ayi n g Can onical Obedience to the.Bt-
ib tipt a ccordTng to this Engagement, and
Hedm inelDmty of the CbU^fc' <

* i **ji ■ : 1»

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«/. , - «

THE

N T S-

LETTER I.

i. 1^ R.Mzldrum's PtJkionconfiJcr' J $ wtici
JLYa *S That he kpows no Epifcopal Mini*
fter who Judges Communion with the Pref-
byterians Unlawful^ nnUfi there be any of
them who ajfert Jack a Necetfity of Epifcopal
Ordination, <u Nullifies the Miniftry, and
aU the Ordinances dijpens'd by fnch m want it.
Pag ij 3, 4, J y 6 f j.

it his Pofition ixamtn'di which u. That fuels
0i Ofinion of the Neceffity of Epifcopal Or-
dination, ought not to be Tolerated in any
Proteftant Church, p. 7, &>% 10, 1 1, 1 2,

LETTER It

1 *

"the faeafwn and Heafo* of Writing thefe Lfet-
tsri. V :i 9% *?•

u Whi*

The CONTENTS.

Whether m AbrtQunciation of Epifcopal Prill*
ciples, *t frtfimt % Reqnired^ in Scotland, in
Order to Minifterial Communion ? p. 21.

Sabfcription to the Weftminfter Confcjfion, toactid
at. p. ibid. &o

Whether any Corruptions in the preftnt Pref-
byterian Worfhip? p. 26, &c.

Whether the Publick Reading of Scriptures,
the Lord's Prayer, &c. allowed to be Vfedf
p. 38, &c.

~n*

LETTER E

The Occafion of this Letter, which i* about

Sbifm. p. 45, 46.
The Church of Chrift can be but One. p. 46* &c.
The Unity of the Catholick Church Confifis not

in Sabjcttionto One Vilibie Head. p. ^j f &c.
It Confitts not frecifdy in the Profeffion of the

fame Faith, p. f I. '

// Confifis not in the Profeffion of the fame

Hope. p. j 2.
It Confifis not in the Profeffion of Charity, p. J $ .
It Confifis in One External Vifible Communion,

P- S4> 5S*-"*^
What the Unity of a Particular Church Cm-

fifis in* p. 66, (J7, &c.
What Schifm is. p. d8, 69.

Whether Schifmaticks may be Communicated

with ? p. 70^ &c
Whether the Scottifh Prelatifts or Presbyterians,

/& Schifmaticks? p. 93>#v.

Whei

The CONTENTS.

»> ••

Whether M.M. for the _ _ w _ ^ _ y

Particular Form 0/ Church Government ? p.
Vx7, 118, &€.

WhHher the Epifcopal aw 4 Lawful Commu-
nion, fcforetl* £*rt Revolution? p* 127, tfx

*■«■■•■■»■

I, 1 TT E R IV.

Whether Thofi who Profef to Doubt of the Va-
lidity of Presbyterian Ordinations Mgl* #»
be Banned? p 1 J 3, 134, <**„

V^f^hether they ought to be fiicomrnuaicatcd ?
p. 13*.

fVhether Ordinations perform d by Presbyters,
juftifiable from Scripture? p. 140, &*>

Particularly, whether ]uftifiable, from 1 Tim* 4.
14. p. 14Z, ^c

Whether Agreeable to the Church Principles
rehjich prevtitd in the Fir ft and Second Cen-
turies? p. 147, &e.

Whether the Form of Church Government /*•
ftituted by the Apoftles, he at clearly Difcover-
able, at what Gofpels and Epiftles me Ca-
nonical ? p. 1 6q % &c*

Who had Power to Ordain, by the Principles
of the Third or Fourth Centuries ? 1 66.

Vfhether Jerome and Aerius aiowed Presbyters

to Ordain? p. 167.
What the Senfe of the firfi F<ww General Coun-
cils »* concerning Ordainers? p. 17a.
JKFtef for Ordinations perform d without Bifljopt
were antiently SuStatfd g$ Valid by the Ca-
tholick Church ? p. 176. LET-

riWciotttfBHfrs.

. \

#»— . . .

LETTER V.

\ /

m*J*»- «4e Power,^ presbyters, *«* *&«
' Power of Ordaining Presbyters,** Powers

in their own Nature Separable ? p. 1 9 1 .
Whether they were, 'at any time, Mnalfy Sepa-
rated? p»i9>

• •,• it

VfThtther, Suppofri^ they hdd ken joyri>d by. Dii
vine Infthution, it bad been Impojftbtc to have.
Separated them I p. 191. . . . s .

The Secret Intention of Ordaptert of vbai Paine*

rrietket'the Civjl Magiftrate or the People may
"'. Ordain Minifters fl» Cafes of Nccetfity? p,

*9J

Whether it be Novel i» Scotland ? p. 2qo.

f'fTbwibw 4»y Chnrcb for iyoq **»« 40fcfc4
*& Invalidity of Presbyterian Ordinations,
inTermtnis? p^a»% 4ft . -.1,

IPfcerikr Ordination <w<sf Uninterrupted Succet.
fion fee fteceffary I p.»o$., .... /.,.'■, ^-.,

Vkfto> BiQiopS wereAntkqtl/fotbtddentoyr-

""■■ dain »Ww»f *& Concurrence of Presbyters £

p. 210. , * . .... . • ) yr ■ '

Concerning Ordiaations perform a ky the Cnore-

^ * . .♦.. -#

TheCOKTENTS,

0/ ewrff i* Degtfet ? p. 2145
rVhclber Ordination be m hOfof /*<? PoWer

.0/ Order V i>. 2V7.
Whether, tfe© i Epifcopafcy/n»^ of Dfrine;lnfti-

tution, Presbyters migfct Validly ' Ordain ?

Whither tip Wtrce $f Apprehenfion wof* llegi-*
Jtiw*tc Ordtaations? p. 2 ijf.

Whether the jpfropHktidtfqf thr Power of Or-
dination ri Bffhofcs be Pcrnitious ? cfo.* p;
mo.

Whether thofe Prelatifft whb da Jo Afprefruu*
it y are the only Proteftants ttbo Grdte upon
the Conftitution of fome Reformed Church-
es? p.zz%.

Whether the Scott ith Prelatiiti <A XeafchMj
tkad for 4 Toleration, on Principles fkru
ly ficclefiaftifal ? plifoi <

• + s - ~ .*«»» ,,

a—

U A R 4 T A's.

Kg. .s^a line $2. a44 ' Wbrc Sfiriu p. 839. h 9+

{. tyftctys. Mfflftrjf*

fcOOKS

•/

BOOKS Printed fa, and Sold by
_©?o. Strahaa, at. the Golden-
Ball wer-againft the Royal Ex-
change iw Cornhil,

CAffandrs. Out I hope not) telling
What will come of it. Num. I. and
II. In Anfwer to the Occafio/ial Letter.
Nunu t Wherein the $itw~Affociatio»s,
&c. are conlidered.

L'Eftrattges Mfpfs Fables,

• Seneca's Morals.

- TuB/s Offices.

Heylitts Cofmography, laft Edition.

All U*?>vdens Plays, folio or Quarto..

A Difcourfe concerning the DTvine
Right of Ty the*.

. A Defence of the Snake in the Grals. • ■ ..
; An Anfwer to the Switch for the Snake
in the Graft.

A fbort and eafie Method with the)
Deifts.

A Difcourfc on Marriages in Differehe
Communion.

——On the Divine Right of EpUeopacyJ;
— ~On Water Baptifin.

Thefe by the Author of the Stake in the
GraG, where all the f*U Authors Worka

are Sold.

(i)

• •.

* » •

Concerning

Sr<5 Leration.

ALL that feems Material apainft a Tole-
ration to thofe . of the Epifcopal Per*
iUraiion, in Mr. MeUnon** Sermon*
Preach'd before the, Commjkmer^ Sec. May i6-
(Which I received on the 28th.) I take to be folly
Anfwer'd in the Cafe cftbe Epifcopal Clergy y &c.
(yrbfch I had. on the 27th from another hand)
two things only excepted. You have both* p. 14*
Them, therefore, I fh^ll only corifider.

One is, That be knows no Epifcopal mrnjter
who jvtyes Qmmunion with the Frejbyterian? Un*
]2apfiiU imlefs there be any of tUm who affert fvcb
a Ntceffty $ Epifcopal Ordination as nullifies tbi
Mmjlry^ and mine Ordinances iifpew'd by fid
fj?bo want it.

The other, That fucban Ophdon JbotM not U
tolerated in any Prctefiant Cburcl. . .,

2 Letter J. Concerning Tolerdtkq.

I. He fays, he knows no Hpij copal Minifler, Sea
What or whom M. M. knows, I know not :.
T hjjg X know, there jn£y\ be Solid^ R'eafbns for
i^futog"toTTol3Communion with fomeChurches*,
the Ordinations of whofe Clergy are Unquejiionable.
When I calf thofe Societies ■ with which Com-
munion is not to be held, Churches, I {peak the
Common Dialed* &f. M. I fifijpc will own the
Truth of my Pofition, when lie adverts to it.
He will, I hope, allow the Orders (if not of the
Romifi, yet ) of the Greek and Englijb Churches
. to be Valid i and yfct I doubt if he is much for
Comjmunion with either. I hope he .wiU allow
of thp Validity o£ the Orders of the Eptfcop&l
Church, even in Scotland, (in whofe Communion
he liv'd full twenty Years 5 and while living in
it, I am certain, lbmetimes af lifted Hi/bags in
Ordinations Jyet, Did he' not Jeparate from it >

"JMen may juftly Refufe to hold Communion
with' Churches, " which require % Sinful Terms of
Ccfmmuniofl ; Ah&'Ordinatibns fnaybe Valid ifie
Char^hes which require fuch Teritis. This M. \M.
ftfetttt to gfaht, p. 12. Whether he grants it dt
titi 7 *tis Received Truth. *" ' ; ; .' ; \

tjf Suhfcriptidn to Errofteoui Proportions is a
SitSltteym of Communion. Communibii there-
fore* however Defirable, is not to be Purchased
at any (uch rate*/, r \

* 21 Ssihjcription to Proportions very Dubious 5 to.
ftppojiiotis ' wjhicji have been much oppos'd by'
GrSVe, Holy,' Learned and Orthodox Men, with
vety ^feulible Arguments, "is M *ha©ty to be
granted*- SuqU propqfitiens are not rafhlyto*
belSiibrcrib'dto,' ( especially when Siibfcrrption

*7 *

tetter I. Concernm? TokrdtJton. *

fignifies 4^*0 for getting into anyCommunioiu
w Jels^. for getting into a Communion againft .
whicji there are other weighty Prejudices.

5 1 The Orders of a Church may be UhgueftioH-
able ; and yet it may be Unlawful to hold Com-
munion with her 5 becaufei of Pollutions ii? her
pfyfhip. The great purpofe of external Vifible
Coqimunion with any Church is the Purification
of Souls * The difpoiing them for Communion
with the Fountain of all rurity. Nothing, there-
fore, more , carefully to be avoided^ than that
jvljich naturally tenas to pollute Souls: And
fiothing tends more, naturally tp pollute Souls,
than Communion ih polluted ffofjbip. To ap-
ply thefethings. \- .

The prefent Prejbyterian Church in Scotland
requires of all thofe, whom me is willing to admit
into JMit/r/?er2aICpmmumou, Suhfcrjptionto all the;
Propofitians contained in the Wefimnfier Covfejjiqn
hf Fqith 5 and this, not as Subfcription may im-
port an Obligation to preferve Peace, but as it
imports Jffent tp. every Proportions And *tis not
to be doubted, that the Profeffiori of the fame*
Spaith, wfiich is required of Paflor^ is alfo reouired
p£ the People. Maijy, therefore, of the Episcopal
Clefgy cajinot, with a good Confcience, Jubfcribe.
ihey ^e perfyraded, that there are (ome very er+
royteovsPropojitions in that Q>nfeJ^on. This is certain,*

There are many Proportions in it very Dubious 5
JMapy Prppcftioffs which have been iftuch oppps'd
by Grav^ H0IJ9 Learned, and Orthodox Men,*
with v$ry pjUufible " Jtfgumfepts.' ^ ^ea* I am apt,
to think, Jfcere pre fome Proportions in it, which
feme Pr^yterians theinfelves do not cordially
Relieve,' IWes etfery 0x15 of them heartily be*,
. ' A 2 • Ee*e

4 tetter I CMCerrtfi%7tiefi$M

lieve tfiat which you have Chap: 2 ?. $. 4I '; TOBf
Infidelity or Difference in Religion doth int\lti&Br
Vmdthe Magiftrate*s jvfr and Legal Authority ^or
free the People from their due Obedieme to hhnf;
Tisalfb certain, that there are many Proportion*
in it which fhould not be mad6 Terms of Coinf
munion. And r what if there are ih it diveis
Propoftioiis, which plainly crofs fropofttioni cati-
tailed in the Confefion of the Faith 1 of bur Refor-
mer^ {worn to, by moft of the Epif copal Qkt-
gj % intheTeft? Beiides, do nototlr JPrefb^t^

• an Brethren, in order to Mnrfterial Cc&nmuitftfflL
require Snbfcription to more than is contained 3n

• the WeJIniinJier C ovfejfion ? Do they not t eqmtt 1l
Real Jbrenunciation o£Epifcopal Principles ?"'.;.*'

Heither is it without ground, that thoft of
the Epifeopal Perfwafion are Scrupulous to J6jfh
in the prelent Prefbyterian Worjbip. Have "nofc
the preterit Prefbyterians thruft out of their
PubltckW'orfhip, divers Things, which all other,
even Proteftartt, Churches have always ret&iftPd
as very Valuable ? Have they; hot fent a pa£fc-
irig the Puhlick Reading <pf' Scrtptures ; The LorSrs
Prayer $ The Doxology $ The Creed hi fiapfijfa, &fc.

^tVBieh parts of t^orfliip- were thought very 35r-
trjdby our Reformers, and our Predeceflbr^Fdr

"more than 80 years after the Reformation ? Bo
$ftey obferVe any Rules in Pnblick Prayer ? -\ Bo
they obfcrve the Rules of their dtorrt BireSbrj*
Besides, in their fubtick Prartrr % ITioft of the
Epifeopal Perfwafion think tnere are ftoife "than
Qng or Two Unjavonry Petitions ; Pefitibn^ ^l9fefe-

.tj 6p3 is Diflionouted V by Cottfeguence/ pe-
titions They cannot hear without Horror^ tjley
r . cannot fay Jmr$ to, Vwxtli a good' Ccmfn^ete,

without

without PcUnthg their Souls. Thefe Things,,
though enough, are not all. For
Z4> Tlie Onfer* of a Church may be VaUd %
aijd her Faith may be founds and her IVorjbip
VppoJ]ptel % and yet it tt^ybe Unlawful to hold
(^mmunion with her, 1ms is always the Cafe
of all Churches that are purely Scbijmatical
TJfoeNwatiw, e,g y The Jteletians, The Dona-
tjfls, of Old, profefs'd the Common Faith $ Nor
da we jind that their Worjbip, was otherways
ppUuted, than that it was a Schifin^tical Wor-
lhip ; Aid nothing more Evident, than that tht
j&tholkks own'd the Validity of their Orders. .
TJie Orders of the Novations are eiprefly Own'd
as Valid by the, great Council of jNfotf, &**• 8.
^he Schifin of the Mtktiws was ftated on a
point of Difripline, very much the fame With
that on which thp Novatian Scbifm was ftated $
» you may f^e in EfnubaHtus^ Mar. £8. Socrat.
'£#• i. Cap. i. & 6. Tbeodaret: Lib. I. Gy. p.
^fm.ti^ z*G*P' * 7- 20. ji. But then J&&/1-
' »< : ha4 this atfwntage, that he was (ar more Ca-
monicaUy Qrdain'dthan Novatiatm. TbeCatbo-
tkh had not tlw leaft fcruple againft the J^fiff-
fj of the JDonatifiick Orders, There is an ad*
nnrable Paper of theirs, Recorded in the Sefta
* c[ the Conference they had with the Donatifts
/at Carthage^ in the days of Honprius a&d Tbeodo-
~)m\ In which Paper, they invite the Donates
to return to the Unity of the Church, Ut non fo-
. Im warn Jalutis muemant^ fed nee Honor em Emf-
v ivfotus amttaftf. That they might not only feud
ihe true way to Salvation, but alfo Retain the
;Jjfaour\<f tfatr Bfflcopaqh $e<pte enim ( con*
; tjfy% > : theyX } n }j s Wpnatiftis) Divfa* Sacramen-

:^S-.^^ ^ ''-- * Ai - " ' ta

6 Letter t Cm&nirgYoktalhinj

ta veritatis, Jed Comntenta bumani drteftamUr &no- f '
ns, &c. That fe, they moft Frankly owt/dthe
Validity or their Orders, This Papet fpake , the
&nfe of near 360 Catholitfc BHhbps. In ftioif,
ever fince the middlfe of the Third Century, it
h^s teen -the Doftrine of the Catholick Churdfr,
that Churches purely Schijmatical may haye Truf
Chders. But ihen^ it h&s always been the Sewjf
of tlie Catholick Cbttrch, that Communion is not v
to be held with Schifikaticks continuing in thefr "
Svhijfo. '* And there vr as ( and always will be / r
this good Reafbri for it*, that Schwuaticks; fey
being fUch,are cut off from the only Sdlutdry Ctail- *
frt&niriny the One Communion of the One Vtfibfa
Body of Chrift/< To bring this likeways Home^<
; Sffppofe the Faith of the prefcnt PWfbyteriatf
Cfiiirdf in Scotland weire as found, and her Wer^ '
fiapm pure, ' and her Orders as 'FW4, as (her her -
&lf can Willi them 5 yet thofe of the Epifcdpa^;
Parfifrafion, have tbo good Reaion • to judge ber iJ
Cxmrnmim unlawful^ if (He is (as they are petf* *-•
jVadedihe is ) Scl^viatical Ml &. then inufF;
purge his Communion of Scbifk, and he rtiuft v
do it on True Church Principles v Otfeerwife Hi
take th6 Freedom to tell him, ? that tho(e of th6 ? '
Epifcopal Periwafion h^ve no Rekfon to pjSt
with him in it. If he does not, bii True Church •
Principles \ Purge his Coittiriuriidn of Scbifih, 'tis
to little purpole, th£t it has Civil l*am for it,
Chil Jutbwity cannot* overturn Trir^ Church Prin*
ciples. Paganijfo wm faframjm, and ChriSftmiy
Was Chriftiamty, under Heathen Emperors* ; -i-
iiamfm was Ariamfin, and Orthodoxy was' Ortho-
jfa*y, undefr ^Ir/^f Emperiabs. ' Mxbttoetifm »'&
touch Mthwnetifm in ConftantiHopde^ as if it'iWfir

4<4

tetter I Cwcernirg TokrtfiQn. %

InJZdinburgh y Popery has- as much Civil Lam for
it in Spain^ as Prijbytery has in Scotland* If /V*-
Jtyteryvra* 9 Schijpi before ^the ]at$ /f^ofctiw*
Civtf Authority can make it* dq better than ^
rtojperous or a Prevailing Schifm.

py the& Hints I have given, you may judge,
jf it was after Accurate Thiniixg % that M. Jn<
taught the firft thing I undertook ft* confider, J

u. Proceed we to his other Ptftum, which is f
T&tf ffc* Opinion of thofe who maintain [nth. a.
JNe&ffity of Epifcopul Urjinatign as nullifies the
Miniftry, and, all toe Ordinances d^fbenfed ly fuch
who want it y .is. an Opinion, that jfiould not he To-
lerated in any Prote/tant Church, JJ ow, • uftat i*
this other, than that the Perfons who are cffkcb'
an Opivion y wgfit pot to be attowe4 tp live in {
Froteftant Country ? A pretty hard Poftion^ ine^
thinks, concerning Men who maintain an Opt
mon Co very innocept *_ An Opinion, .which, HP
thertd, in Scotland, h*s been little othey than a.
me Speculation j Which, hitherto, has^ nevei*
)eenaMe, for.afty thing J know, to give the"
leaff ftop to ; Preftyrenal Ordinations ^ And,*
which, likewife, fof any things I know, has
not kept very, mgny JEronj going over to, the^
Prejbyterian Communion : la. it -not hard, I fey/
fhat thofe who are of fuch zkJJarmlefi> and hi-
therto Inetfettive Qpiwow, lhould ^very.otie <}f

jl 11 ao.it py ineie raps. \^

J. ill -give you a-Saqrigle- jfiit% fuxpxlzixig

Confluences, , - J* . « • - . > ■ »

r JL I'll giv$ you' a plain* Yiew of tie Oj>™i>\

<Ai \t fo unmerofiiljy ftrikes,ak ' ' " ' • .. .

a 4 ittiii

I Letter I. Cweming Tciet atfaJ. ,

BL tU confider M. W$ Arannentf for \3k

I give a Sample of its furpnzing Confe
ce*. M. jfcf^f Pofition, as I take it, muft
on this Principle, That m Perfons whjo Main-
tain Opinions, which tend to fubvert the Autbo*
fr£i and Eftablijhed tetiffl* of a Country ^ ought
td be permitted ^o live in that Country. Mark,
now, but th^te' Three or four Conferences,
fortnftances. ^

4 J^ero^ Domition, Dedue, Dioclefion^ &c~ AH

the Perfecuting Atom* Emperors were in the
Right, when (Key Perfecutea the Primitive Gfcf-
fiians :fot y nothing more certain, than that
the Omnion\ bf thofe Primitive Chriftians did
direiSuy tend tb fubvert the Wjr Fcmuddtiem 6§
Pagcmjm^ which was then the BfiabUJbed MeMp*
^{%\ysBman Empire. * *■

The f fQng'rf France, very lately, had ftea*
fon to ffcpprfels Proteftantifm in his DommbHs\
And to Attt# out of them, all the Trcttftant
Minifltrs^ For, the Opinions of the French Pro*
f^i^rwer* not ctolp plainly, btrf defignectty
levelFd for overturning Piper}, the National Re*
ljgiott of? France. To dime 4 little more imme»

diately toM/^ft^Awr,
i 'The for greater 1 part 6f the prefent CfeijjP
|Ad Church of f^wifhould be BaniJPioat of
#«iw£ Why } r Xi« not more 'certain, That
gnglatfisa FfiteftaritComtr^ than 'tis that tl?e
ftr greater Fait of the jprefent Clergy anS
CbH&h of JftfrW»<Tare ofOphSm^ that the
tepifiopal are the only VaUd Ordinations. How*
^ariM.^f. do better Service to his Bretbteli

^ ;«tfHI Mifosttr*, thaaby tediK^Dg <:K$:^

Itt^ ■•«&./.' • ^ • / • jfcjap

Letter I. tonttrnmg Toterathrf* fy

ft fat to pra&ic$ in that Kingdom VOtocc more %

If ever it was the Received Opinion of the -G*
tbohek Church (and 'tis certain, it was her dni-
redally Receivd Opinion for I J Centcuried) that
uo Otdhtations? but' the Epifcopdl^ were rat/i}
then,: it neceflarily follows, that during all theft
Memories, wherein this was her unfyerfelhr Re~
cemi Opinion, the Catholick Church ihoula Hot
have been Tolerated in Gbrlftendm.

Thefe are but a Specimen of the pleafant Jk
fbfences^ :that may Be neceflarily drawn from M,
AKr. Pcfti&t. I come next * . • *'

H. To give you a plain View of the Opini-
Op^ his JPofition fo unmercifully ftrikes at.
.? Tis while' he ia enquiring into the fteafona-
Blenefs or tJiireafonablenefs of ar Toleration
U> thofe of the Epijcopal Perfwajidn, That M. M.
brings ip the Queftion concerning the Validity
cpr ptvatidity pf Ordinations.
: Whiljphe js on t$e very fame Enquiry, M. Mi
femiw willing to grant a Toleration to Men, who
n&y bejuftly reckoned to be of Tender Gmjcienees.
"ifcyi exprefly (p>t?-) He very Aatnes of

abearance and Charity^ Tevdemefs and Eafe to
Tender Confdencts^ are lovely ^ and cannot but found
ird!f, to aU who are of Tender Conferences tbtmjelves *
Jk3p$ r he bleffes OOD^ thai if be knows bis own
Heart; he u neither by Inclination nor hinciple^
jfa&iolence,'
-fetotder therefore, to Evince the ReafonaMe-
ibeCs of 4l Toleration of M; Ms owa allowance* 'tis
not rieceflary. ttat thofe:o£ ih&tyijtyal Ptr'.
fwafibn fhould preremptdrily afiert the Invalidity
^fi&ch Ordinations as are not Bpifttipali No
Infa© is necfcflary v than that,- in this Matter^

•;*X\ • they

* o Letter I Concgrnitg ToUratfath

they may be jufthr reckon'd Men of Tender
Confciences^ And for this 3 tis' enough if 'tljey
can fhew that they have very * much Realon to
Vwibii and very little, to be fecure of the Va-
lidity of Ordimttortsl that are not EptfcvpaK
Now, this, methinks, may fufficiently appear
from thefe Things laid together.

I Thole of the Epifcopal Perfwafion, think:
they have great Reafon to believe that no Man
• ought to be own'd as God's Ambaflador* as
one that can Reprefent God in ' making Cove-?
nants, as a Governour of God's Church, with*
out God's Commijion h our Lord himfelf atempt-
ed nothing without a Comntfffion from Heaven.
He knew his Jpojtles could do nothing of Trac
Force without being ferity could not perforin..
Ads of Authority without an Authoritative 2&J-
Jion. * Such a Miffion therefore, he gave theih be-*
fore he left them. John 20. St . Paul afks f Rom id.
15. How fi)oR they Preach except they H fent?
The Author of the Epiftle to the Hebrews chap* .
jf. 4. fays, th^t No Man tahth this Honour ,(the .
Honour of the, Priefthood, of being God's Am*
bafladour, or a Governor of his Church ) unto
bimfelfy but be that is called of Gq^ as was Aaron,
The Primitive Church did atyays Reje& fhch
as pretended *q , be Bifhops or Prefbyters, if
they wanted Commifllons $ * if . they werfe not
lawfully * ordaiii'd. The common Principles of
Order and Government require^ that Subofdi- •
nate Governors, in any Society, fhoulc! have,
if not an Immediate, at leaft, a Mediate Cojn-
miffion from the Head of that Society. All .
this is phin. - '

II, They think they have as good Rwn

to .

Letiet 1. Cowirnhg ToUratibn. ? *

f b Believe, now God gives Ao Immediate Com- "
fniffidfls v that he who would- have God's Com-
miifion to be a Governor of hid Church,' miift
haWit from ham, M&Katly** He mnft have if
from Him, or Tftetrt, whom Gad has Empowered
t& gimt'Qmrmi&qns to Aft'm his Name. The *
o&ty Queftitin then, is, Who are Thofe whorij
Gfcd bas Empow&td to grant to Men Comnriffi-
ohs to be gdvetnoro of his Church ? Now
''*% Thofe of theEpifcopal terfwafion think
tfcery have very great Reafon tol>elieve, thkt Bi-
ih6ps are the Men'whom God has fo Empowered
to give Cfcmntiffions to Men, to be Governors
of iris Church, sjnd that po PifW Commiffion
cfttt be Rtgnhrtjf and Ordinarily given without
than*. Bifhops are the Perferi* who have the
Chief Tbtier dE Granting fiich Commiffiems. For
this they believe they have very farisfying E- •
vidences, Evidences an hundred fold Brighter
than any thaif can be brought for the contrary. -
They find hot, in all the New Teftament, fo
rmich as one Inftance of an Ordination perform-
ed without fame Perfon or Perfbnp which had
Epifcupal Authority They think they have ve-
ry good Reafcn 'jo believe that Timothy and Tf-
t m were Bilhops in a proper Senfe 5 and they
think -toothing more manifeft in St. fintZ's Epi-
ftfts to Timothy andTrtw, than 'that they were
CfoathVI with, at leaft, v the Chief Power of 0*.
ifofWrng, in their Refpeftive piftrids^ They have
all the Evidence that tian be fetched from the
Pritociple^ the Pra€Hce, the Canons, the com-
jtodrf and receiv'd Sentiments of the Catholick
Chuych, for foil XV Ages after our Lord's Birth
fof BJ&bps, their beinglhe Chief Ordahters 5 .for
;Vi ^- ' * V * " - - theiif

their having fuchf an Imeteft in Ordina(tifltls,7aa
that none was to be perfoim'd without thm^l
Nay, they think they haw the common Vivb^l
qples of all orderly and well Digefted Gfck>
vernment on their fide : For how cam any Go-
vernment be orderly or well Digefted > ■< £faw .
can Peace and Unity be preferv'd? How cat
Confufions be prevented or avoided in a &*♦
ciety, wherein ComrniTibns can be granted by
Subordinate Govenjours, without dependance oti
the Supreme ? In fliort, they think they hav«[
the fame Reafons for believing that Ordiwti<m$ .
cannot be Regularly perform a without Bifhopx^.
which they have for believing the JpcfioUcal ifa .
filiation, and the Confiant fraflice of Epifcopai
Government: And for this they think they have
as Good Evidence, as they have for any Art*
tient Matter of .FaS $ every whit as good a*
they have for fiich a Go/per* or ftch an #j&
Jtt& being Part of the Sacred Canon* And *
4, 'I hey think they have the greater Reafa*
to believe what hath been (aid, when rf»y goq?
fi4er how eafily the Power of u Prefiyter is dft
ftiflguifhable from a Power to Onto* Prejbyter**
They think it as plain that Ow? may have th$
Power of a Prejbyter, without haying a A*f '. tft
Ordain Prejbytm j as 'tis; that One may have th$
Power of a £i*nfc without having the *V*r fft
make Sheriffs •, or, that On* may have the Atfr
thority of a iori cfSefion, without having>th$
Authority of Creating Lords of &fim$ v p&
that One may have a Captain's Comraifljfl&
without a Commiifion enabling, him to make 0-
ther Qaptains by giving UieinOMpRiffi(»«. Xhif

being moft ide^fv . . v>i.v* -

> j. TKoft

Umrt Concerning Tolerdtioii. » j

Ijave reafon to believe, that thefe Poswj, fp w
ry Separable in Aeir Natures, vrere always a*
dtually Separated. Simple rreftrytef d never got
Mere than the Power ^( Preibyters, that is, the
J^mer of Adminiftrattng Sacraments, Cfc, in De*
tendance on their Bifliops : They never got the
Batter of Ordaining Preibyters by themfelves,
and without their Bifliope. This is certain,
tiiefe who at the Reformation were only Sim*
pfe Preftyters, got. no more than die Power of
Stmple Ptefby ters ^ and if they got no more,
they could exeipft no more. How could they
Ordain Prefbjteri, if they got not the Pernor of
Ordaining Prefbjrters?

6.: Neither will it help the Matter to (ay* that
thefe Two Po&ers, , however Separable in their
Natures, were yet Gonjojrtd by Divine Inftitu-
tion : For beficfes, that no fuch Divine Inftitu-
tion can be produced Say that there tiras fuch
* Divine Institution, yet yo» cannot &y that
irwas Impoffible, that Men might fo far Swerve
ftbm Divine Inftitutioii, as to Separate Power*
which were fo very Sepatabfc and Confer the
One without the Other * bat it they both could,
iffid "did confer the One without the Other, 'tis
plain thofe who Received but the Oh*, could not
Bscerdji the Other alfo : For, according to die
ftrinciple already laid down, no Man: can Ex?
ercife an Ecclefiaftical Power which he has not
xeceivtd from God, either immediately or me-

Ma " Iw >

7. Thofe of the Epifcopal Perfwaiion are the
IHWe Eiicoumged to adhere to this their Opini-
on, when they confider how they jsuft be m
w.'-I .; t'irsly

*4 Letter I. Concerning Ttferdtqii.

tirely at ± Lofs tfi a matter of fiich Confegneuce^
when their Scheme about driving Valid Orders!
is laid afide, if we throw up tbe.NecejQTify x>f
Epifcopal Ordinations r ( whicn . were Co * un^
nimoufly Receiv'3 $S the only Vali$ (Winatir
ons for To many Ages, ever ilnce the Apoftp*
lick Age) from what Hands can ^alri QrdinfL*
iions be had ? - ; Who c£n confer tl^m? We fyth
already feen how Jittle Reafbn there is to tfpnfc
that. Simple Prqfbyters can. To wKom. or
what then ftiall we apply for them ? To tjie
Civil .Magiftrate > What Ground for this in
Scripture >^ What Precedent for it inthePri r
native. Times > . What Congruity ia^the Nature
of ,the. f Thing? How is it confiftent with the
intriphck Paver bf the Church I With the Na-*
ture of an Independent Society ? , But M. M. I
know is not for Eraftianifw* To what other
Fountain, fhall we go for Valii Orders ? , To. the
Original Bower of the People), This I know ie
the Fountaia^fom* Protefiant Churches have hajct
their Recouife to * and 'tis the Fomrtaintb wtocfcf
M. M. andhi* Bj&etjjer$n mpft recur in the Re-
fait. But what Foundation in. Scripture, jtea^
fon or Antiquity^ for the Original Power- of the;
jfoopfe's being a Fountain frpm which J^aliiOv^^
iinatitm >may ;be ritffiv'd ? Is these the Tentji;
part of; the probability for th$ %)idity °* &*£;
dinations, derived from no ; <stlw Fourit^n *han
the Original Paw «f the P^op/^ ' that there j^
for the -Neceffity of Epifcopal Orpinadons?
And then, M

. 8; Suppofe 'tfcdftof the Eplfcopal Perfw$ovi[
had not the ground* thfey Jwte fo$ Doubting the
Validity of OrMnatiom which are not Epifcopal;

tetitri. Cmcerning Titration. *J

in dther Prate/taut Churches y yet they might
Kav£ more than ground *ndugh to condemn the
fyejhfterian Ordinations in Scotland. . They might
tuftly condemn them as being Schifmatical^ ai
fceiiiig performed, pot only mwQut, but in Con-
tempt of, and Unjttftifiable OppofitiGn to thofe
Bi&ops, whom all the Prejbyterians within the
Kingdom are bound to own and fubmit to, as
their Lawful Ecclefiaftical Superior*.

Thus, Sir, you have fuch a View as I had lei*
fere to give you, of the Opinion M. ML is fo un-
therciful to. I proceed.

III. To try his Arguments againft it : They
are Five ; a word or Two of each of them.

I. Such an Opinion is Dejtru&ive to the Truth
arti Being of the mq/f of Protectant Churches. This, 4
£> far as M. M. would have it to infer Bamjh*
menty is already anfwered. Befides, if M. JK
has leifure, he may confider that this is a pretty
odd way of Rckfbning. Tis to make traSice
ttie. Standard, of Principle^ and not Principle the
Standard of PraSice. Tis to bring the Rule to
iheExatnple^rxot the Example to the Rule. What>
Muft we throw up a Solid Rinciffle •, becanfe
luch or fuch a Church's Conftitbtion is not con-
fident with- it > Muft we difown a Rule founded
en fb much Reafon, and fo univerfally received
bf the Catholick Church^ for fb many Ages 5 be-
cause the Owning of it feems to ftri Jce hard a*
gairift the PraSice of fome particular Moderii
Churches >' M M. may, with as good reafon,
lay that we otight to return to Rome $ bec^ule he
that condemns the Romifi Communion, con-
demns fo great a part of Chriftendom. / ' :
]-'$;*?*& ttjjt formerly the Opinion of thofe of tbie

* " Church

*6 Letter I , Cmtirnhg Tokwtjoff.

Cbwrcb anANatUti.; A. ,Nor was it the Opinio*
of our Reformers that the Church* ought to fae
Governed by Paftors a&ing in Parity • Nor was
it their Opinion . that JEpilcopacy is Uolaw&ll.
Ndrwas it their Opinim that Presbytery was
PVeferabk to Epifcopacj'. Nor , wz& it theic
Opinion that Liturgies are Superftkious, or
unlawfiill or Unufefiill, Nor was it their Opini-
on tnat the Reading of the Scriptures, and our
Lords Prayer, and the Doiology , and the Creed
in B^ptifol,&c: {lipoid be turn'd out of thepublicfc
Offices. Nor was it thejr Opinion that Church
Jj/Leii ought not to fit and v ote in Pariiament.Nor
, was it their Opinion that Kings held their Crowns
of their Subje&s. In fhort, how many Recefli-
pns have the Prefert Prefoyteridns made, not on-
ly frdto the Opinions of our Reformers, but from
the Opinions of their own Predecejjbrs before thp
Year i66i.. Such Arguings from the Authori-
ty of our Pred$ceffbrs> torTwQ or 'F^ree Gene-
rations, have fair more, of. Romjb Leaven m
them, than the moft Antient Opinion of the ife-
eejfity of EpU'copal dinatipns.

3. The Opinion of thofe who Doubt concern-:
iqg the Validity of Ordinations that axe nipt
Epifcopal, tends to, nuUifie the Mimfirjf of the
meft oftbofe who Conform^ to Prelacy Anno 1662.
This is again to ifljake Practice the Standard ot
Principle * befides, between the Cafe of the Pre-
fix* trefiyterians^ and thofe \yho ConforttfA Antt.
1662. there is this notable Difference*. The Pre-
fent. Prejhyterians^ have Renounced all Subordlna-
tion and Subjection to Bifliops-, Thofe who fco%
fonn-d, /n. \ 662. Returned to a dri$ Subordina^
tion and Subjection to Bilhops : and thtreupon

fed

tJttert Concerning Tahrathn. *)'

^aSfull Allowance from their Biftiops to Ex-

*ei:ci{e the T Pamer pf Preftyters. And fiich AI-.

*H6wanct I will hold to be equivalent to Epi£
'copal Ordination, till M. M. (hall prdvethat
itisnofc

' 4. It was not \ nor yet is the Opinion of tbs
'Mod&ate Men of the Church of England. 1. What
is this but 'Arguing from the private Senti-
meiitls 6f fbme few Modern Authors, againff
a Principle fb apparently founded btiScri-

'^ptlire ahdJBLeafohv and fovuniverfally receisr-

* ed bjr. the Catholick Church for fb many Agu >
; Let any ibb&r Man jiidge whether Sou*

of the Ballatice has moft of Weight in J
2. What if I fhould produce (afr IcmAi
'the Authorities of thnce fb many Leanw_
^IPrefbyterians for the jLawfalnefs of Epifcopat

* (iovernment^ as M. M. has produced for Va-

* lidity of Orders, that are not Epifcopal :
^tvbuld M. M. and his Brethren allow it to
Jbe lawful? %. Was there! ever a true Son bf
^t%e Qirirch bf England,, who would tiot ha**,
,£ondemn'4 Sebilmatical Ordinationj ? Ordina-*
, tioris pet fonrfd in England Y without^ and iri
; poHtfifyt of the EkgUJb Bifhops ? Do we not
"very well know what the CnufcK of England
- didupbn the Reftaiiration, An. 1660? Did
' ftte Hot Ordain thofe % who without Epifcojtel

Ordination had a£ted is Preftyters, fbaie year*
^ForeJ* Once jiiore, 4. Is it not: one thirig td
judg^ ^iritably of tfie Ordinations which^

% Ifl -lo^Gfturche$, niay Be fo <ti Co performed.

1fl'£afes 6f *Nec$inty, W *rithdut Schifmf

M; another' td judge Charitable ofOrdi-

: ? ^tMs derfofm'd undutifolly ana tw-canonl-

i? Letter I. Concerning Toleration.

cally, without any fhaclow of neoeflity > Per-
formed purely to keep up aSchifm in a Church
where Ordinations may be had mbftCanonical*
ly, in the Unity ! of the true Catholick Church?
9. Epifcopal Mivijlers would remember how they
blanfdjbme of the l J rejiyterian way for withdraw-
ir awing from them in publick Iforlhip 5 and wouU
beware to Imitate them in what they do Condemn.
Epifcdpal Minifters da very well remember,
how and why they Blauti fuch Prefbyterians,
asfeparated from thefti. They can ftill, as they
tbfrik, give unanfwerabfc Reafons for their
Btibning fuch their Separation. They blomil
tfibm tor being Schijmatical They bhmd them
fot Separating from a Church, which had ««*
-faejlionable . Orders, found Faith, pure Wor-
\ uiip, unprofan'd and unmaim'd Sacraments,
^ every thing that is neceflary to Conftitute a
Church, whofe Communion is n<Jt only Law*
Ad, but D$firable.^And becaufe they fej>arated
from fuch a Church, the Epifcopal Minillerg
had* and continue to have, too much reafon to
. judge them Scbifmaticks. And therefore, they
.•are not in any imaginable hazard of Imitating
fhem in iphat they did Gmdemrt, fo long as they
dp not turn Sibijjnatical. They condemned,
and de condemn the Presbyterian &&i/iw, and
therefore they do .not, canttot Joyn in the
PreJbyterianWorJlnp. Thofe,whpareot theTrae-

them y they therefore think thattheJRr^/^«iai»
fhouldRetnrn to theoi : But they cantiottee how,
without involving themlelves in the Dreadful

Oulltof Sfbifmjhey can go over teth* Vrttyfie*

. rians v

I 1

2... .- ■ v

Letter II. Concerning Toleration. *9*

thus 5 fo they thiijc, and they are perfwad«4
that fuch their Thoughts are .founded on Solid
arid True Church Principles.

. Much more might have been faid ; tats*
thinks I have laid enough. I ain, 0>V.'
Jnnt i. Jnw, 1703.

^+m*+*+ s ■ ■ ■ m 1 11 m ^ I '

LETTER II

r. '"*■""> W O Things in your Sermon*'
1 Preached before the Cmw$oner %
JL . and the Eftates pf Parliament,
May i6 9 Jmo. 1 703. I Adventur!d to Cea*
fore : You have endeatour'd to Vindicate
both. Kow^piave fotne Leifure for it * allow
me to Xfy Whether you have really done it.

2. The frft Thing, you deliver'd in thefe
Words : t him no Mimjlers of that £the E*
pifcopal j Jfay, who judge Communion with nt
tn Worjhip unlawful $ linlefs titer e % any of tbm
who Apr t fitch a wcefity of Mpifcoval Qrdiwa*
Hon as Nullifies the Mini/fry and all tbeOrdinan*
cesdifpenfed byfiub who want it. In your Vin-
dication (p. 2. 1. 9, ) you feemtQ Inijnuate,
that in my former Paper I dealt not fairftr
£b leaving out thafe words I in JParJbw ] Ido
ingwuoufly Proteft, I had no Plot in leaving
them out & I had not then fo much as Dr eam'd
that your Drift wa^ without more ado, to
Degrade us, and flraght thruft us down into
t&e Order of Laicks. Now I underftancf
fooiewhat better* Take your Wqrd$V

of thfw tvbat yp« pleafe j I m*y> t*r

Ci fori

'20 Letter 11. Concerning Toleration.

•

fore I have done, attempt to. fhew, That we
have as lktle Reafon to hold Laick as JUiUfi-
Jierial Communion with 3^011. Again,
' 3. • You fay,f. 2. 7. 18. That I either Miftook
or Mifreprefented you^ as if you had faid,
There can be ?w fplid Reafon to hold Commurti-
0LVt$th Jitcb Churches the Ordinations of tpbofe
Clergy are unqnejtionable. So his Printed,and in /•
tali ck too, I do again fincerely Proteft* It never .
enter -d my Head to ftippofe ybu capable of fech
a fenf elels Proposition * I took your meaning
(as I believe moft People took it) to be, that
you could not Divine what the Minifters of
the Epifcopal Perfwafion could pretend for
their refilling to hold Communion in Wor-
ship with the prefent Scottifl) Prejbytericms, on-
lefs they ttould plead the Invajjdity of Pre-
Jkyterian Ordinations. So I underftood you $
and uhderft^ndhtg yoii (b, I thought it then
hot unfeafohable to let the Nation know,
That tho' your Ordinatjons were as unguefti-
fcriable as your felves can wHh them, yet we
wanted not weighty Re^fons for pur Refilling
to hold Communion with you.

4. Some fuch Reafbfls I nam'd * particu-
larly, # That in your Confefion of Faith, to
which, in order to our being Afliim'd into
Minifterial Communion with you, yon re-
quire Subfcriptiori, ( not precifely as tt msty
import an Obligation to preferve Peace, but
but as it imports Af lent to every Proportion)
{here are Ibme Erroneous, and many dubious
and unnecbflary Propofitions 5 That in order
to oar being Aflum'd into the fame Minifte-
nal Communion, you require an Abrenunci*

ation

Letter 11. Concerning Tokrarim. *»

ation of Epifcopal Principles : Thflt your Wor- ■
fliip is Polluted : And thatjou are in a State
of Scbifm.

J. I., That in order to our. being Afiiun'd
into Minifterial Communion with you, ydu
require of us an Abrenunciation of Epifcopal
Rwciplej, js manifeft from your Terms of Af
fumptjon appointed by your General Aflem-,
bly Anno 1^94. There, 'tis exprefly required
of all that would be Aifiim'd, That they Ac-
hiwUdge^ Engage, jsnd Subfcribf, that they
Own and Acknowledge the Prepyterian Church .
Government of this C Tmrch : And that they (ball
Submit thereto, Concur %he,ewith, and never En- •
deavmr, DireSly nor LtdireSly, the Prejudice .
or Subverfon thereof If this is not. What
can be a manifeft Abrenunciaf ion of Epifcopal .
Principles ? How can Principles, which have
fuch .a necefiary Relation to PraSice, be pre- .
ferv'd, where the rraSice is (b pfrerotqrily* .
and pointedly Renounced > You have npt 10 .
much as once taken Notice of this Argument ;
but you hare grappled with the . reft. Con- .
fider we with what Succeft.

6. II. To this 5 That in your Confejpon
of Faith, to which you require Subfcription, ,
as I have faid, there are fome Erroneous "Pro-
portions, &c, You fay, p. 3. I 30. That V/j
a bold Acnfation without any hjlance or Procf k
cftbe Error. You repeat it Z. 37. and p. 4. 1^1
You affirm that 'twas withojtt ht/fanee or Ground
I faidthat there are Dubious Propoftions in it.
Jl thought I had pretty plainly, and not f
without Ground, mention d one. Did I not

C 3 «-

?« Letter It Concerning Toteratk^

exprefly fay, that I was apt to think. Thalf
feme of your felves did not Cordially Be-
lieve this Proposition •, That Infidelity, or Dif-
ference in Religiov, doth not make void the Ma~

' hates yuJK and Legal /Authority, nor free the
oplefrpta their Due Obedience to Him? Wa$
not tins fairly enough, to fay, That even to
your felves this was, at beflr, a Dubious Pro-
portion ? Whefc J had given So remarkable
a One, what mov'd you to fay that I had
given none at all? Or was it the refill t of
Iiiadvertesncy ? tVefl f *

: 7. To make you more Advertent hereaf-
ter, Til give you another Prbpofitioii or two,
I Read, Chap. 26. \. 4. thus, Thty who upok
pretende of ' Cbriftton Liberty, JhaU Opbfe any
fopfnl ftmer, t¥ the lavfnl Exerctfe vf it, whe-
thr h h Cwil, or Ecckfafiitai, Refjt the Or-
dinance of God. Canjrofl lay tjiat thefmcere
Belief of this Propofitiqft is confiftent with
ejthe* Che prdfefs'd Principles, or the Com*
raon Pttdfce of the Generality of your Par*
ty 5 thefeiaft Hundred Years .< Again,
'. 8. Wfcat'do you thfck of this £fciin Pro-
portion Chap. ij. t). 4. There be only Tipq
' &tcrme*ft Ordain 9 d by Chrifi our Lord in tU
Goffitls that is to fay, Baptifin and the Supper
hf tfaL&rdi vtitber if itbtch may be Dijpenftd
h *ny, but by a Mimfter 0} the Ward, larfutly
Muttfi ' I doubt if 70U, your felf do fa*
ibttif Believe, that lawfoiOrdinatiott, : in
tl» Afleihbliea Settfc, is abfolufelr Necefery
ta Embk one to Difyenfe the bzto&mtm.
ThrfKeaion of »y Doubt, yoa flfefi be told
Jrtreafter j Tbefe

Litter II. Ctucermttg Titration. * ?

Thefe Proportions may ftrve for a Tail: 5
To give all that might te given, v would fwell'
this Paper to too' great a Bulk,

9. II. You fay, p. $~l. 32, fcc. Humility y
Charity axd Discretion would have obliged to have
represented this ( that there are Erroneous Pro-
positions in your Confeflion ) more privately,
or tojome C burcb Judicatoyy^ mid humbly vrftavc ? d
the Particulars^ before (ucb an open Accnfation of
the CcnfejEon, avd Refection not pnly on the
Churchy but on the Supream Authority ard Law
of the Nation , Ratifying it. This Charge feems
pretty Fierce.

lb. I begin with the latter part of it$ The
Supreme Authority of the Natiet),. I grant*
is a very Tender, a very Delicate Thing 5
A Thing which ought never to be either
Roughly or Irreverently Touched : I viih all*
Men had paid it Writable Deferences. For
my part, fo Tender w^s I of it, that I made
it my Buiinefs to (hift meddling with it You
know very well v Sir, ( and you have taken
particular Notice of it. p. 6. 1 9. and p. if,
l^ 30- ) That I betpok my felf to Church Prin-
ciples 5 Aud J can ref?r it thofe who at pre*
fent are in Civil Powe^r, as they are Men
pf Honour, to Determine whether jrou, be-
taking" your felf to fuch Arm* againft me, *
have altogether behav'd like a Gentleman :
Yon gave the Challenge * by the Laws of
Chivalry, then, I had the Choice of the
Weapons * I choos'd the S ward of the Spirit,
but 'tis apparent, you would gladly have a

Sword of other Metal ualheaih'd againft me.

11. To

H Letter II. Ctfteerriing Toleration*

ii. To the reft of the Charge, I might tm.
turn I cannot tell how many Things, but 3
few fhall ferve.

L Then, Sir, uow,you are a Profeflbr of
Divinity, and have frfequent Occafions to con-
cern your felf in the Popifti Controversies : I
aft therefore, do you fin<i your felf Bound
by the Laws of Humility, C&arity and Difcre-
ttort, on every Occafion, before you condemn
any Article, e, g, 6f Pope Pirn the 4tb'$.
Greedy or any Definition of %he Council of
Trent •, to go more privately to, a Popifti Prieft, '
or more publickly to fome Popifti Judicatory,
and humbly Inftance the Particulars ? I da
pot fey, I do not think, that your Confejhn,
and the Definitions of the Council of Trent'
or the Articles pf Pope PiVs Creed ^re e-
qually Abliird or Heretical -, all my Bufmefs
is to Argue ad Hominem, from Parity of Rea-
fon. *■" ♦

12. II. Sir, you cannot have forgot, that;
a certain Perfon of yoni very good Acquain-
tance, Anno 1687. went to Kirmirming, a Pa-
rilh within the Diocefs of Ghfgow, and did
there let up a Separate Communion •, you can-
not but as well remember that Jmo 1687,
Epifcopacy fubfifted by Law, and ftopd Ra-
tified iy tie Supreme Authority, of the Nation.
Let me aft then, Did that Perfon, before he
did fet np that Separate Communion, go either
more Privately to the Archbifhop of Glajgow,
who then had the Chief Ecclefiafiical Pomtr
within his own Diocefs $ or more Publicity to
gny Epifcopal Judicatory in the Neighbours

hootf,

Utter 11. Cmerning Toteratton. 25

hood humbly to reprefent his Reafbns for
breaking on from the Epifcopal Communis
on > Or was it more againft^ the Laws of
Humility, Charity, and Discretion in me, to.
lay there are fome Erroneous Proportions in
the Weflminfler CovfeJ/wn of Faith, which I had
never own'd as the Confeflion of my Faith,
than 'twas in that Perfbn to Renounce thq
Epifcopal Communion wherein he had Jived for
many Years, apd fet up an Oppofte Conmtu-
nion ? # You may have more fuch Queftions
offend to $0 you^ when you have honeftly
got thro* theie : For my part I think I need
lay no more but this.

1 3. III. I knqur very well, if my Brother
fliall privately Trefpafs againft me, our Lord
has commanded me to go and tell himhisFault,
between me and him alone ; and that 'tis on- ,
ly when he will pot hear me, that I am al-
lowed to make my Relentment more Publick,
in proportion to the Pegrees of his Obftina-
cy. But I am to learn what taw of Humi-
lity, or Charity, or Difcretion obliges me to be
as tender of th? W>e]t-mivfttr ConfrjRon . What
Scandal ibever is in it, \yas a Puhlick Scandal y
a Scandal publifh'd all this IJland (for any
thing I know all Europe) over, before I was
Born. The Terms of JJfumption (whereof
Subfcription to it is one)' were publifhM all
this Nation over, lbme Years before you
Preach'd your Sermon * you Preach'd your
Sermon on an Occalion very Solemn, ana
before an Auditory very Auguft 5 'this wa*
tp qiake your Challenge publick enough •, to

26 Letter It. Concerning Toleration.

make it yet more publick, within * fe^ Days
you Printed it : 1 afk how, what Pride, what
Vncharitabtenejs, what Indifcretion could there
be in publifhing a Cenfure of fbine Things "
contain d in a Sermon made fb very publick, .
if the Things Were truely CenfurabU ? And
how could they be represented as finely Cen~
firable, without reprefenting the Arguments
that concluded them to deferve to be Cenfured *

1 4* One thing more you have* you pre-*
tend that Svbjcription to the JPefttmnfter Con-
fifion is not requir'd as a Term of Comtiium&n
atf Wbrfltp: (fee p; $. I 27, 28. /. 4. J. 1.
14, 15. ) If you mean that 'tis not a Term of
Laiqk Communion in IForJhip, direftly and ex-
prefly, I grant 'tis not 5 , but I cannotjfb eafr-
ly grant that 'tis not indire&ly and by con-
ference : If you ihean that 'tis not a Term
pt Mmfierial Gomfonnion even in Vorjbip, your .
meaning is fiirprizing * for the very firft of
the Terms, required of thofe who would be
afliim'd into Minifterial Communion with
you, is, That they do fncerely own and declare
the above (i. e. the Weftminfter) Confeffion of
Faith, to be the Cwjfejfim of their Faith, and
that they omt the VoSrine therein contained,, to
he the DoBrine which they wiU conjiantly adhere
to. I have obiervM no more of any weight
laid by you in Anlwer to my Argument^
taken from your requiring Subscription to
your ConfemoEL Proceed we to the next,
which is,

iy. III. That ytmlTarJlnp is Polluted. Ta
which you liave offered thefe things^

h I had not Confidence toffy there are B>&
lotions in ymtr Jtvrjhip ^ fo yoti fey Without He*
#tatiOrt. (p. 4. 7. id, 2?.) And yet p. 5. L 9.
£?V. you lay : , J add a grievow Charge, and
you tranfdftbe iti> vh. That in your layers
there are more ihmi One or Two tmjcruorj Petiti-
ons 1 Petitions whereby (hi is Dijhmoured : By
ccntjeqMwe^ Petitions which tbofe of the Epifco-
pal Ptrjwajion cannot hear without Honor ' &c<
J. thought this had been pretty roundly* to
fey there are FWKttiona in your Worfhip:
But to f aft this. Atlfeaft,

16. II. I hai net the Confidence to injfance ti-
ny thing in yonr Worjhip which fiofntetb the Scmf f
$cc. p. 4. /. 20, 31. Tjrue, I gave no In-
flames \ f did tleliberatety forbear to give
any. You have no Liturgy. *Tis to be pre-

, fUfrfd therefore, that ytnir Principles con-
tained in yoiW Coftfeflion of Faith, are the
mam Standard of volnr Prayers 5 wherefore
having refolv'4 at tnat time to forbear inftane-
ing the Erroneous Proppfitions in your Con-
feffion of Faith Y t thought it lilcexvift pro-
per to forbfear kiffenciflg the Unfaivory Peti-
tion* that may fe found in your Prayers |
Becaufe of their Dependance on your Errone*
Principles: Neither will I now giver all that
inigftf: 0£ given 5 . 1 will give only One Inftance,
One jfcritaps a* Familiar to your -Plaity as a-,
ny otWer ^and the reafbn why I nttw give it, '
is, that 'tis indeed founded on a Principle
which is not laid down in yotff Confeffion. *

17. Is it not yrnit Common, foar Darling,
your Diftinguifhing Principle, that Epifippacy

X is

a* Letter II. Concerning ToIeratJQn H

i$ Unlawful? What more Ordinary with yon
than to call it a Branch of Antichriftianifin^
and Bifhops Limbs of Jsttichrift ? What do
you with greater Aflurance Profefs to believe^
than that Prejbytery is the Only Church Go-
vernment of God's Inftitution > And Sim-
SJe Prefbyters acting in Parity, the only Pay-
ors of our Blefled Lord's Million > In con-
fluence of this your Belief, what more Or-
dinary in your r ublick Prayers, than Petiti-
ons befeeching God to prevent the Reftitution
of Epifcopacy, and to Secure and Counter
nance Prejbytery in this Nation for Ever ? I
dare refer it to your own Ingenuity, to tell
whether thefe 14 or 15 Years laft paft, thifefe
pr the like Petitions have not heen as ufhal
in your Publick Prayers a? moft other Petitions ?
But if they have been, and are, how can
you expeft that thofe who believe the Jpo-
Jlplick Inftitution of Epijcopacy^ fhould joyn
with you in your Prayers ?

18. If Epifcopacy is of Divine or JpoJIo-
Ucal Inftitution^ what other can thofe who
h^ve invaded the Rights of the Bifhops be
than Notorious Vfurpers ? Ufurpers of Rights
belonging to Qthers by Divine Inftitution ?
By unavoidable Confequeiice, what a Difho-
nour done to God muft it be, to Pray to
Km to Countenance fuch Sacrilegious Ufurpa-
tions ? To pray to God to Abet or Aflert
an Unrighteous Ufurpation, of a Right that
is but founded even on Human Law, is an
Abomination to him. Suppofe TitzK, by all
the HiwawXaws that can give Right, has a

cleaj

Letter 11. Concerning Toleration. 29

clear and an unqueftionable Title to fuch an
Eftate, or fiich a Government : Suppofe Casus,
by Notorious TJfiirpation and Violence, has
got an Unrighteous Pofleflion of that Eftate,
or that Government ? Suppofe Sempronius and
his Followers have nothing more Ordinary
in their Publick Addrefles to Heaven, than
that God would for ever Exclude Titius from
his Right, and continue Cam in his Unrigh-
teous Pojfejfion > How can Flavins or Fubtus,
any Man who is frilly and firmly perlwaded
of Tttiitfs having the only Right, joyn in
fiich Addrefles ? How can he, with a De-
vout Senfe of the Honout that is due to a
Righteous Lord that loves Righteoufnefs, to a God
of purer Eyes than thai be can behold Iniquity,
allow himfelf to Communicate in Worjhip
with Sempronius ? But if the Cafe be fiich,
where Right is founded etfen oh Human Law,
how much more ipuft it be fuch, where 'tis
founded on Divine Inflitution ?

19. Neither will it mend the matter, to
lay that one may be prelent^t fiich Pfayerg
without being Polluted by them 5 nor is it Dif-
ficult to give fblid Anfwers to your Queftions
which you propofe. Though it were True (lay
trou, p. 5. L 19, *tc.) that feme erne or other
bad, at fame times ', Urtfavoury Petitions j yet, is
this Jujjtdent ground if Separation ? L a Hear*
er guilty of all the Perfmal, yea, of all the Mi-
Ttifterial DefeSs of a Mimfter, whether in Preach*
big or Praying ? What Church or Divine would
juftify fuch a Separation? Here are -Three
Queftions, each of them lhall have a plain
return. 21: I

3° tetter IL Concerning lwraiioii.

: 20. I. To the Pirfi I Anfwer thus : If thq
faith of a Church that wants a Liturgy ( a
Very great waftt ! ) is Sound, aqd )iex tmd%
vies Otathodoz \ and if in confequence of that
lbund F#kh, and thefe Orthodo* Principle*,
the main Body of her Pajtors are Conscienti-
ous, and careful to Offer u£ no Unhallowed!
Petitions in their Publick Prayers ^ I readily,
grant 'tis Unlawful to fepjtfite from her, e-
ven tho 5 Off* or Jiiatber of her fir#>n ftiould^
at /owe tiqtes, Offend, and Offer up Sinful Sa-v
orifices * but this is far frpm being our pre-
fent Caie : In our Prefent Cafe 6 not Qn$ ovJ- :
wiber, but the Main Body of your PaSars^dd
i* confluence o£. an Unfound Faith, and o£
Heterodox Principles, put up, not Rarely and
dtfome times, but Ordinarily and as often as
they hold PuHick Aifembiies, Sinful wd Un-
fan&ified Brajers. When you <$o f° > &
generally* fo ordinarily, , and fo ftatedly % it-
manifeftly afledis your Worfhip, as it » the
Worfhip of fiich a Church, whether Praam-,
cial of ffational : *A Practice £o Univerfal as to
Paftorssfo Ordinary as to PvbUck AfTe«&Ue6,
«nd fo Visibly founded . on Univ^rfal^y re-
ceived Hftwmox Primple$ y is nioft plaialy .
(dap* npt .ferni»lly f yet) on the Matter the
feme, as if that Church bad a PuUuk Litur-
gy PgBnted with Unhallowed Petitions : Add,.
I fuppofe, All thinking Pretejlsmts will r^ad^-
ly allow, thgt 'tis Lawful to give jtp Cow-
Qjunion with a Church that ufes filch a Li*
t\ugy. • This ieems plain, to fep^te from £
Church for One itngle Sinful Petit urn in he*

[

LttttrlL Cmcerning Toleration, ji

fitted Prayers, is far more accountable thaii
to do it fpr many Unforbidden Ceremonies.

2 1 . H. Your Second, which is, Is a Hearer
guilty of all the Perfonal, yea, or of at the Mi-
nifterial Defe&t of a Minifier, whether in Preach-
ing or Praying ? Is a complicated Queftion,
and I muft Anfwer it by ftepa.

.22. I- Then, as Perfonal are oppos'd to
Minijterid Defe&s, Hearers, as fifch, are not at
all Guilty of the Pnrpmal Defefts of a Mmi-
fter : They are not Guilty of them till they
Adopt them, and make them their own by
their own Choice, The perfonal Gluttony,
e -> g> or Hypocrify, or Perjury of a Mini-
fter > do not affett Me farther than I make
them Mine by Infiiffation, Participation, Appro-
bation, Imitation, fome way or other, where-
by one. by his own Fault, involves himfelf
in anothers Guilt.

23. II. Hearers are not always neceilarily
goilty of even the Mini/ferial DefeSs of Mi-
sifters, whether in Breaching or Raying,. A.
pr B. was a very Orthodox Paftor for very
many Years, and I was very frequently and
Very much edifyed by his Excellent Difcour-
fe$ ; But Gold did Jo forfake him laft Smiay,
^that he Preach'd Abominable Herefy : I went
^ to Church, I heaivl him Spuing oat Poylbn
inftead of wholfcme Food; I was juftly fur-
pra'd at fiich a fudden Change, but God's
Grace affifted me, and I had my Wits about
me, and fo I was not corrupted by his accur-
fed Do&riite; but abhor'd it as I ought.

Who can fey that » iuch a Cafe I was in-

volv'd

$* Letter 11, ^Concerning ToleratM.

volv'd in his Guilt? The fame Minifter*
the fame day $ efpecially if he was not tyedt
to a Liturgy, had in his Prayers Petitions i
fluted to his Herefy 5 or tho' tyed to a Litui*
gy, yet he receecfed from his Standard, and
Slafphem'd^God, and pay'd aBfurd Reveren-
ces to the Devil ^ I could not help it $ I went
to Church with an upright Intention, with
an Intention to joyn in pure Worfhip. M .
had never before offered up polluted Sacrifices $
he had never before had any thing about hiin,
that made him unfit to he the Mouth of the
People^ in their Addrefles to the Father ofLighu i
I did not, I could not forefee that he was
to offer up fiich Abominations, inftead of
Chaft Devotions $ I was fb far from joyning
in the Oblation, that I utterly^ detefted it ;
iri fiich a cafe, whatever his guilt was, cer-
tainly I was free of it. . But then

24. III. After a Miniftei has thus publick-
ly declared himfelf afl Heretick ( by deny*
ing our Lord's Divinity, for example, or tad
merit of his Death, or his Refurredion)- If I 1
continue to be his conftant and his quiet Hear-
er, I may become a iharer of his Guilt, I
may become fuch by Concealing his Crime*
by not reprefenting him as an Heretick to
thofe whole Province it is to condemn Here-
fies, and to judge and difable Hereticks. Ma*
ny ways, if not formally* yet interpretatively^
as they call it, and in the conffruQion of
Law, I may be reputed infeSed with his JLe*
profie. By all the Sacred Laws of Chrilti-
an Charity, I am bound in my Station* it

prevent

Ikttet It. Cdnceming Toleration. 3$

tfe 4 Mnrther of Souls. By confequence, if jf
d6 not in my Station what I can to hinder an
Heretick to Murder them* an4 if they ar«?
Murder'd, I may be look'd on as Art and part
of the Murder.

2?. IV- All things considered, the Danger
is yet more obvious in Prayer-^ there. is fuch
a remarkable Dtfparity between Preacbivg ana
Atyngf, that I cannot but wonder that you,
fhould hare put theni fo indifferently into
the fame Reckoning, Befides, our prefent Sub-
ject is Communion in Worjhip 5 and Preacbiygl
as I take it, is no part, at leaft no proper
part of Divine Worjhip. But to pafs this, ,
, 26. V. How many thiflgs may be Tolerat-
ed jn a Sermo a, which in Prayer are Intobi
rable ? Perhaps otie riiay with tirue Chriftiau
Patience hfear a Preacher talking ldlely, Ig-»
norantly, Incoherently, Confufedlir, Imper-*
tinently, Vainly,. Ob/curely, Rudery, Scurri-
loufly $ ' ufing unaccommodable Similitudes*'
empty Flourithes, ridiculous* Figures, f&lfbnj
ExpreJfidns, innumerable Indecencies : But. as
I reckon 'twould not be Generous Patience^
but Genuine Stupidity in a ferious Chriftian*
not to be offeqded with liifch Stuff in Prayer*
For, • . :; :

r 27. VI.. Hoty vaft is the diftance between
God and Man ? What Rule will allow us to
ufe the feme Freedom with our Adorable Crei
ator, « which we may ufe with our Fellow
Creatures? A Mijrifter, while Preaching
t)ifcourfes to Mtn, to miserable Mortals like
fenfelf i arid it he ufes unbecoming Freedom^
* v . . D with

?4 Letter It Renaming 7 okratm.

with them, they may find themfelvcs oblige
ed to give him fuch Allowances asthemfelves*
would think equitable, were they in his Sta-
tion ; but all the reafon, and all the Religi-
on in the World proclaim, that nothing but
the Btfl fhould be offered to God : Nothing
but what is tare and Reverent, Humble and
Grave, Serious and Devout, Proper and Pre-
meditated, .Orderly and Well-digefted * no-
thing but what may become the meaneft of
Sub je&a to offer, 4 and the greateft Sovereigns
to accept of. And then,

28, VII. While the Minifter Preaches, he is
not my Month ^ he ihould indeed remember
that he is the Month of God$ that as a Preach-
er he ffiou'd, from God's Word, deliver Gods
Will to his People: But then heisftill a Frail
Man, and he may fbsget or j}egle& his Duty 5.
and inftead of the Mind of God he may de- %
liver his own fytiftakes, his own Imaginati-^
ons^ and if he do fb, he is aniwerable to
God whom he Reprefents, or to his Eccle-
fiaftic^l Superiors for it $ but in Praying *te
qtiite another thing, there the Paftor is the
Mouth of ths People, he is our Majter pf Re-
qitefts. By neceflary Copfequence 'tis always
to te fuppofed that We the People are to yap*
with him * 'tis in Our Names he Prays* they
are Our Requefts he offers up. 5 this muft neoefc
ferily give us a RiJJfit to judge of the Requeft*
Ke puts up $ and if they are in any wife. Un-
righteous or Immoral, in any wife Unchrifti-
an and Unworthy to be" Offered up to an in-
finitely Holy God \ as we ought not to join

Likcr It CtHctrmijg Toleration. 35

•

ifl tf icm, fo we are bound to enter oHf Pxt>
taxation againft them : And how can this be
Efficiently dooe, otherwise than by with-
drawing from the AiTembly wherein me/ are
bffered ? We are bound, as we can, to fhevr
oar Abhorrence of them ; How can tins b*
done fo long as we adhere to filch a PaJior,
or mix with fach an Afiembly > So long a*
we do not withdraw, we lie under the Sufpi-
tibn of being, if not Approvers of, jet, Con-
nivers at fiich Polluted Devotions : Our withr
drawing is neceflary to difcourag£ fuch Dis-
honouring of God j to lhame the Blafjitc-
roons Paftor into a fenfe of his Guilt $ to
teach others by our Example how careful they
ought to be of the Divine Honour * and txt
preferve m our own Breads, itnweakned ask
well afc ui)fupplanted, thofe awful and dnti~
ful Jmpreffions of the Divine Purity, we
ought always to entertain. To conclude,

29. VIIL Publick Affembly's are Inftitut-
ed for God's Honour $ and Paftors are or*
dain'd to prefide in the AiFemblies,. that none
but due Reverences may be performed to the
God of all Glory : Publick AiTemblief , there*
fore, wherein, and Pallors by whom, God ii
Diftionoured, do crofi the very Defigri for
which Aflemblies are liiftittited, and Paftor*
are Ordain'd* And when this is done,- I anal
not further obliged to be^ or rafter I an <A*
liged no farther, no longer v to be a Mej»*
be? ctf filch Aifembliee 5 4 br tin Adherer to?
foch Paftdrs. I might have find much more 5
But this* rethinks, is cttoogh to be feid td
"y<air fecond Queftion. Da 30." IV

I «

3* Letter 11. Concerning7o!etatioA.

30. To ycflir third gue&ion, which is; What
Church or Divine would jufiify fucb a Separation-?
The Anfwer is eafy from the preceding Prill*
ciples. In flio*t, what Orthodox Churchy
what Judicious Divine will not readily ac-
knowledge that 'tis lawful to Separate from a
Church when hexWorfiip is Polluted ? Hath not
this always been one of the Chief Reafons
Prottftant Divines have affigned for our Sepa-
ration i xom the Church of Rome? Pollution in
Worftnp is a Clearer, and a Diftin&er Rea-
fbn for juftifying a Separation than Error
in DoSrine. Concerning xnany Doctrinal Pro-
pofitidns it may be juftly doubted whe-
ther they are Erroneous or no. Even con-
cerning Erroneous Propositions (unlefs Sub-
scription to them is required as a Term of
Communion) it ought to be enquired whether
they are of fiich Gonfequence as that they
may jufiify a Separation. All Proteflant Di^
vine6 have hitherto acknowledged, that it is
not every Error in DoSrine that can juftify
dividing from a Church, and fetting up an op-,
polite Communion. This, you, your felf, own
p. 4. 1. 1. &c. and pt 11. Li 9. But it is far
ptherwife mjforjbip.

31. Every Petition, any wife Inrtnoral. or
Unrighteous, pollutes the publick Worfhip of
a Church, and makes Communion in it fihfuL
To pray to God, that he would patronize or
profper Unrighteou&efs, in any Inftance,
profanes the publick Offices nolefs than pray*
ine to Angels or the Saints departed* I am
folly fetisfied that to pray to either Saints or

. ' Jpgehf

Letter It Concerning Toleration* 1?

• ' ' ' »

iAgefc is againft exprefi pofitive Law : Bat
then it is difputable whether there is any
more againft it but pofitive Law. It is dip
putable, whether to £ray to them be Intrin-
Itcally Evil : Whether it affronts theDivine Na*
ture^t (abfhadHng from pofitive Law) itisin-
confiftent with the Divine Sovereignty. God al-
lows us to aft of our Fellow Chriftians in the
Flefh, that they would interceed for us : How
hard then, is it to lay that it was not in Gods

>wer to have made it, in fbme Cafes, Law-.

1 to have afked the fame of Angels, or
Saints out of the Body > But to offer up Im-
moral, Impious, or Unrighteous Petitions to
God himfelf, is moft Notorioufty to affront
his Nature. It fnppofes that which is incon-
ftent with his EfTential Purity * That he is ca-
pable of being Unrighteous, or befriending
Uiirighteoufneft, And whatsoever ftrikes a-
gainftthe EfTential, Impartial, Unalterable
Righteoufnefs of God, does equally ftrifce a-
gainft that which, in our way of conceiving
Divine things, is founded on his Righteouf-
nefs, his Sovereign Prerogative.

32. If you ihall objeft, that what I have
faid makes the Terms of Communion in Wor*
flip too narrow, or too nice ^ or lays a Foun*
dation for too much Divifipn among Chrifti,-
ans : I fhall only aft, How can true Chriftian.
Unity be founded on other than True Chri^
ftian Principles > And, how can true Chriftian
Unity be founded on true Chriftian Princi-
ples, if it is not founded on pure and holy*
Principles ? If you fhall objeft, that what I

D 3 have

1 8 -Letter II. Cwcaning Tdetatm.

have faid, feems fairly to import* that it will
fee no eafie matter to lay a folid Foundation fas
Communion in Worihip, without a wUkfc
Liturgy * I fhall only alk, where i$ toe Ab-
Surdity ? Why deny to folid Principks their
juft and native Confluence ? Whsfc could
Contribute more for the* real I#tere$s o£
jCbriftianity, than that all the Cttfiftwi
Churches in the World had fo much ok th<
True Chriftian Spirit, as to unite in one com-
mon Liturgy, formed on True Chriftian Prior
Itiples, and free of all Pollutions ? But foqg
my present Bufinefs, 'tis enough to fay, That
whether the publick Worfhip be regulated by
* publicjc Liturgy $ which, without doubt,
is the fafeft \*ray ? Or, whether it be left tq
the private Management of every fipgle Pah
ftor, which has too much been opr Sctftijk
way > Whatever waty it is perforord, Cqpir
amnion in Worfhip is ill provided for, if e~
very part of the Publick Worfhip is not tru-
ly Chriftian -, if the fho#eft Petition in it i§
contrary to the Divine Purity, or to my Do-
ftrine, Precept or Inftitution of our Lord je-
(us Chrift* So much to youij Queftiops.

63. One thing inor$ remains fo be confir
dered concerning this Argument about your
Worihip. I feid you had tjm*fj:*aufc 9$t tha
hiblick Worjbif divers Things, which 9JI other
£roteftant Churches* and partieul^fly <W?
pwn Reformers^ retained as. very Valuable* I
nam'd the Puktick Reading ef kkriptvm, Q*y
Lord's Prayer.^ the Dfxology, and the Creed iij
Mortifa. To this jrou have fpojcen, 4*Ut> a$
I JSflk no f fatisfyingly- For, 34. I.

Letter II. Concerning Toleration. 39

34. I You have taken no notice of that
which I chiefly aim'd at ^ your defecting U-
niformity with all other Protefiant Churches^
and particularly ivith our own Reformers.
What Realbn can be affign'd for your doing
fb, I have thought, and thought again, but
can find none ot any Force: If it is becaufe
JFe of the Epifcopcd Perjhafion ufed thofe Form,
how ranlcly does it finell of Schifin ? If, be-
caufe they are -Foraw, how rankly . doth it
ftnell, not only of Schifm, but of Herejy *
There are few Principles more Pernicious
than fuch as naturally tend to Ruin the U-
rrity of the Catholick Church. The Unity
of the Catholick Church, any Man may fee,
jnuft depend very much on Uniformity ia
Worfhip : You your felves feem to have been
ftnfible of this, Anno 1694, when you made
your Terms of Afliimption y but how hard
will it be to provide for Uniformity in Wor-
ship, when once you have declared all&f-
Forms of Worfhip Unlawful ?

v>. II. With gre^t affurance you deny your
Di£ ufe of the Pttblick Reading of the Scriptures.
My Queftion was, Have they not fent a pack-
ing the PubUck Reading of the Scriptures ? You
Anfwer, (p, 3. 1. 36.) iVfct, We have not j far
the? m allow not the Precentor to Read y yet v$
appoint Minifters to Read the Scriptures publick-
ly h and they Jo both Read and Expount But
how do they Read them? Two or Three
Verfes by way of Text for a LeSure, and
ftffnetimes perhaps but the Corner of a Verfe

D 4 by

4? tetter II. Concerning Toleration.

J>y way of Text, for I cannot tell how many
fitrmons. Is this in any tolerable Senfe to be
called the Publick Reading of the Scriptures ?
Is this the Rfeading of the Scriptures which
was in Ufe, and- deem'd a neceflary part of
Divhie Service, in all the Beft and Pureft A-
ges of the Church > Is this the Reading of
the Scriptures which obtains in all other
Protefiant Churches? Which our Reformers
valued ib highly ? Which is required by the.
Very Principles of the Reformation ? Is this
the Reading of the Scripture* that is ordered
by your own Direffory ? Are we not there
told that Reading of' the Word in the Congrega-
tion is one part of the Publick JForjhip of God %
and one Means SanSifyed by him for the Edify-
idg 6f his People ? And that 'to convenient thdt
ordinarily One Chapter of each Tefiament be Read
at every Meeting^ and fometimes more^ where the
Chapters be Jhott y or the Coherence of Matter re-
quireth it? Are not we told there, that it is
requifte that all tlte Canonical Books be Qead o-
ver in Qrde?\ that the People may be better ac-
quainted with the whole Body of the Scriptures *
And that Ordinarily, where the Reading in ei-
ther Tejlamerii eftdeth on One Lord's-day 7 it is to
begin the next? And th^t 'tis Viot always,
but when thi Minifier who Readetb JhaU judge it
ffieceffary, that he JhaU Expound ahy Part of what
isr Read ? Is this your Way > Is your pre-
sent PraSice founded on Principles to favour-:
£ble to the Plainvefs of the Holy Scriptures ?
JIow doth Reading, no more tnan you are
to Expound; agree with the Prote-

Jatft

jtffeftntly

Letter If. Concerning Toleration. 41

Jtavt Prfaciple, That the Scriptures are Terfpicu-
ous in aU Things Necejfary to Salvation ? Whofe
Doftrine is it, that the Scriptures are lb ob-.
fcure, that no more of them ought to be Read
to the People than is forthwith to be Expound-
ed ? May you not as well Read them in
ah unknown Tongue, and Expound the Lan-
guage as well as the Senfe > But what needs
more? "May not you very well remember
what Worje there was in one of your Gene-
ral ^Lflemblies, even fince, the Revolution, a- •
bout Reviving this Duty of Reading the Scri-
ptures publickly ? And why fo much work
about Reviving if, if it was not in Difyfe ?

36. lit You fay (p. 5. i 1, 2.) That you
have not forbidden the Ufe of the Lord's Prayer y
apd you know no Prohibition of the Ufe of the
dreed. Do you fay fo ? What then is the
meaning of that Jtrticle in your Terms of Jf-
Jmnption, whereby you require of thofe who
/wpuld be aflum cl into Minifterial Communi-
on with you, that they JhaU fvbfctibe to obferve
Uniformity in Worjhip, and of the Aimimfiration
of aU publick Ordinances mthin this Church, as t
the fame are atprefent, performed and allowed.

' 37.. 1 wifli the true meaning of this Term
of Minifterial Communion had been a little
more obvious, That thofe who have no Forms*
of Wbrjhip, 1 hat thofe who Condemn all Li-
turgjtes or Set forms, That thofe who are fb re-
gardlefs of laying a lolid Fund for Uniform?*
ty of Worfiiip; that they will not fo much as
fceep to their own DireSory, That fuch, I fay,
flipitld fo ftri&ly require of all who would
* 4 be

4? Letter U. Concerning Toleration.

be ^fium'd into Minifterial Communion with
them 5 the Obfervance of Uniformity of JFbrJfiip,
feems at firft fight to look a little oddly. I
canftot eafily comprehend how there can be
Uniformity without Forms; I always looked
on Uniformity as confifting of Pbjitive Uea\
and on Uniformity of Jforjhip as importing the
Having or Ufing the fame Forms or Worfhrp .•
But how can this be where there are no
Forms of JForJbip at all? But perhaps we
maft difHnguifh, perhaps youll lay that as
there are . tojitive, lb there are Negative Uni-
formities • and that 'tis an Uniformity of t his,
not that fort, that is peremptorily required
by the Terms of Ajfumption. What a Mafter
at Metaphyficks does it require to fathom luch
Speculations '? I do not. pretend to be able
for it * But left it may be mine, and not the
tiiftinftion's fault, that I do not comprehend
it, I fhall admit of it $ but then I muft tell
you, 'twill not be an eafy work to perlwade
me that by the Terms of AJfuntption, the Pub-
licit Reading of the Scriptures^ Our Lor its-Pray-
er^ and the Creed in Baptijm are not fent a
packing. Plainly, till another liibftantial
Reafbn (hall be affigned for it, I will loolp
oft the excluding them from the Publick Worr
fliip, as the great Realbn for which the a-
Forelaid Article was made one of the Terms
of Aljiunption into Minifterial Communion.

38. This might be made very evident from
the confideration of Matters and Circumftan-
ces a$ they flood, Anno 1/6 94, and the' pre-
ceding years * tmt this would Require a larg-
er

Utter 11 CmnninglQlertiiott. 4 J

ft JtetoQitin than at prefent is either proper
pr >I*cd&iy : I fcy> or Neceflary, tor wet
have Evidence without it enough, The Ak
{4&e Ibafamity required by the Article, if
it be at all Goi^preheofible, uauft do the Turn ;
that is y The meaaiflg of the Article muft be
that ttofe who (hall be AiTugrt, (hall trie no
.font; in W&JMp* which were not then ufed
m tbr Preflwrtwian; Aifetabiie* : But if tfoVk
the State o* the ArticK what can be plainer
tkm ths»t the PuMkk Rtajhz of the &*f.
ptons* Qwr Lord's Prayer^ and the Creed in
B^rfm, are excluded from the JFWtf dk JFirw
Jkep by the Article ? Did you, Sir, or you©
Brethsea ufe any of thefe Forces^ in your
Pecfofnaance of the Publick Worftnp, when
the Article was made ? Again,

39, You feeip to grant that the ufe of the
Doxohgy i? forhjddfo ; You neither lay t>f it,
t&tf jw Awe tat forktfden f f , not that yen
htow ho Prohibition, of the Ufe of it* I afk,
therefpre, by what Canon of your Church >
By what Ad; of any of your General Aflem-
blies is it forbidden, if not by this Article >
But if it is at all forbidden by this Article,
it muft be by confequence ^ for 'tis not expre-
fly nam'd- It muft be by confequence, I
fay, and by the nature pf the Negative tlm-
fomity already defcrib'd ; but if the ufe of
the Doxohgy is thus forbidden, are not the
Publick Reading of the Scriptures, Our Lord's
Prayer^ apd the Creed in Baptiftn equally un-
der the feme Prohibition ? Once more,

40. Per*

44 Letter 11 Concerning Toleration.

40. PerBdps (4ay you p. 5. L 2.) Somthinh
the Lord's Prayer is too commonly omitted. Pray 5
Sir, who are thofe fome who perhaps think Jo?
To be fare not Jfe of the Eptfccpal Perfaajion ^
we do M think fb, without any perhaps,
3 Tis plain then, that ybu meant fom#/>f your
own P&rty : Now I aflc, do not thofe of your
Party who think it too commonly Omitted, yet
Omit it? Do they ufe it? But what reafbn
can be-affign'd for their Omittitg it, wheq yet
they think it too commonly Omitted? What
better, or rather what other than this, that
its being (aid by fome few, while the great-
er part are againft the faying of it, would be
an Infringement of the Negative Uniformity of
Iforjhip required by the aforementioned Ar-
ticle?

My Sence of Mfhat you have return'*! to
the qth Argument, you may have by the
next Occaiion. I am, C7V.

Jan. I. 1704.

« *■!»■

LET-

Letter til. Concerning Toierdtion. 45

^— *.

LETTER. lit,

4 '

SIR,

' ■

i. Tfc MY Fourth Argument for jufti-
j\/§ fying our refuting to hold Com-
!_▼ M munion in WorQjip with you,
wen tho* your Ordinations were Valid, was*
That you are in a Stat* of Schifin. I pro-
posal it briefly indeed * yet, as I thought*
plainly enough ; but it does not appear by
your Vindication^ that you have been fenfi-
ble of the Force of it ^ and therefore I (hall
now give it more folly; I (hall proceed by
thefe fteps.

I. I (hall (hew what I mean by Schifm.
. II. I (hall (hew that Scbijmaticks^ by being
fiich, are cut off from the only falutary Vi-
fible Communion, (he One Communion of the
One vifible Body of Ghrift, and Co are not
to be Communicated with. »

III. I (hall lay- before you the Grounds on
which I charge you with the Guilt of Schifm
And,

IV. As I have occafiqn, I (hall confider
what you have (aid to the Argument. Thefe
Things I (hall Difcourfe as calmly and at
dearly as I can. I begin,

2* h

4<5 Lnter til. CM€i>mig'TtkTtiM.

2. I. With tbe Firft, which is to fhew
what I mean by Scbifin. While I was writ-
ing my firft Paper, I did not think this very * i
needful $ one of your Reputation and Stanch *!
ing, I thought, could not but bfc acquainted
With the common Notiqn of it.- Now I have '
a double Provocation tp~iftfift a little on it :
for, 1. You complain that I wither gave a.
Defcription of Schifm^ nor told what Mind of
Scbifm I charged your Party with, p. 6. j. 11 ±
21. And 2. The Account you have given
p. 7. of the V&itius Acceptations^ and Kinds
ami #&)*{as "you call them) of Scbiftn, isr
fbch (not for the Sublimity of Thought, but
for the obfoirky and itidiftin&Hefs of Deli-
very) that I doubt if any One of Twenty
of your own Party comprehends it. w Schifm
a (fey you) as 'tis ^ontradiftmgtuftied from.
" Herefie, is a Diffblution or a Breach of
u that Union that ought to be amangft Chri-
„ " (Hans, contenting together in the fame-
" Faith : And this is either in the Church,
" I Cor. I. 10, 11. Chap. 3. beg. or froth it.
u Heb. 10. 2$, 26. And that either frpm the

* Catholick Church, or from a particular ; Ne-

* gative or Pofitive. See Cameron de Scbif-
" awte $ Rafh, and on light occafion ; or an
** ilnjaft occasion, in whole • or in part 5 fee
** alfp Jme/ius, Caf. de Scibif. p. 307. where

* " there is a reje&ing of all Communion or
" Partial, Fo far as Communion cannot be kept
u without Sm : Thus it may be either from

* Worfhip, or but in Government only •, £> that

* ye may fee that Scbrfm is a tweaking of

"cew-

tdtttrUl. Concerning Titration. 47

*' <jefararaiided Union, or of thfct Church*
" Union which is of God's making. — > So
you. And what the wifcr is an ordinary
(I may fay, any) Reader for all this? Tkw
I lay, obliges me to try if I cae give a di<
ffin&ar Nation of Scbifin^ by deducing it
from its proper Principles. To winch par-
pole I confider,

%. h That the True Vifi We- Church of
Chrift is but One $ Chrift can have but One
Catholick Church,nat maifv CatholickCburch-
es«: This might be copioufly prov'd from Serif
pture, but 'tis needlefs 5 you are ^lig'd to
own it by your own Cmfejpon of Fakb y Chap.
25. §• 2, ?, 4. Indeed \i% an Article of our
Common Creed, IbeUfve the Holy Cafboiici
Church 5 or, as *tis more fully worded by the
fecond General Council, I believe One tidy Co*.
tholick and Apoftolick Church. Id fhort, The
True Vififcle Church of Chrift can be but Gk%
feecaufe Chrift is but One : One Chrift can he
but One Head, and One Head can have bat
One Body $ He can. be but One Huftand, and
lb can have but One Spoufe ; he is but One
Chief Corner-ftooe, and fo can be fufficient
but for One Buildings he is but One Media-
tor, and he is this One Mediator of but One
Covenant -, there is but One Common Char-
ter, and One Body of Laws given to all
Chrtftians • All Christians therefore muft make
but One Society, One Holy Corporation : ft
is One and the lame Spirit that quickens all
Chriftians, all Chriftiaitf therefore muft be
Members of the iame Body -> all Christians

are

48 Letter Hi. Cmerning loUm'uM.

are called ty One General Vacation, One
Common Invitation to participate of the lame
Promifes, to be Inhabitants of the fame CeV
leftial Fafadife* and they, are All called
and invited on the feme Terms. There is
but One Baptifm,, and becaufe there is but
One, he that is Baptized in any the maft
Particular Church, if (he adheres to the One.
Catholick Churchy has a Title to all the Pri-
vileges of the One Church Catholick. A
Biftiop or a Prefbyter duly OrSain'd any;
where,, in any Particular Church^ needs 1*^
New 1 Ordination any other where, in any On
ther Particular Church * but without aaothef
Ordination he may Exercife his jOjfficd every,
where, in every Particular Church. To be
in Communion" with ariy Particular Church'
which is in Communion with the Catholicfc
Church, is. to be in Communion with the
whoh Catholick Church'* and to be Eicom*
municated or Cut off from any Particular
C3iurch which is'in Communion with the Ca-
tholick Church, is- to be cut off froih the Com-
munion of the whole Church Gatholick: Alt
thefe Were uricontroverted Proportions, in the*
Primitive Times * {aslihall fully prove, if
you pdt me to it) and they aire as incontro-
vertible w*, as they were tbwi ' -.

4. II. Tis ealy to comprehend howHtindreds,
Thoufands, Millions of Particular Churches
may be United and Combined, into One;
Church Catholick. Such a vaft Body as theT
One True Catholick Vifible Church of Cferiff
fe, cannot Subfifb,. cannot be Digefted^ oir Ot*

dered,'

Letter III Concerning ftltrdthn. 4$

ctemf, or Governed, without being Difttibut-
ed «ito lefler Societies, with Governors ap-
pointed over thap: As you fee an Army
continues to bfe One, tho* there may be ma*
iiy Subordinate Officers in it, each of them
commanding his Legion, or his Cohort, or
his Company * Or, as yon fee One Kingdom
Subdivided into many Counties, and each
Cooftty having its own Sheriff • or, as yoii
fee One City Subdiftinguifll'd into many lef-
fer Corporations $ lb Tis With the Catholici
Church. Particular Chiirches are ParticuW
Le^ioni United, in One Army under Chrift
their Common General * of Particular Coun-
ties United in One Kingdom, under Chrift
thei* Common King •, or Particulars Corpora-
tions United iu One City tinder Chtift theic
Common Sovereign. All Particular Church-
es are only Churches of Chrift in Co far as
they are Parts or Member^ of Chrift's One
Catholick Church.'

j. The next Thing to be confidef'd is^
What that is that Unites All Chriftiaris into
One Body * And that this may be diftinflt-
ly underftobd, we muft enquire, i. Wherein
the Unity of the Catholick Church confflb>
And 2. Wherein cdnfifts the Utrity of a Par*
ticular Church?

6. Begin we tf kh the firft Enquiry, which
is, whereift cdnfifts the Unity "of tfte Catho-
lick Church > And, ere I proceed further, I
will prefume to take it for granted, that yoii
do not think, that to Unite all Chriffians iri
one Body, it is either Neceffary or Expedient

E fkiafc

5° Letter III, Gtoctmirig Toleration.

that they be allfubje&ed to One Viable Head.
There is riot the leaft Intimation of One Uni*
verfal Vifible £aftor, in all the Divine Re*
cords, nor in any of the Monuments of the
primitive Church. This has been effe&ually
proved by many Proteftant Divines : By
none more clearly or more fully than by the
Admirable Dr. Barrow in his Treatife of the
Popes Supremacy? And nothing more certain »
than that the Unity of the Catholick Church
was much better provided for, and much bet-
ter preferved, before any fitch Univerfal Pa*
ftor was heard of, than ever it w^s fince.
This I know you will readily affent to, and
therefore I (hall infift no longer on in But
then,

7. I muft tell you that, 1 am afraid, the
Unity of the Catholick Church, , after due
thinking, will not be found to coniift in thofe
Things on which you (Find, p* %.) have
l ftated it. lis eafy (fay you) to Jbew that tht
Prejtyteritns of this Nation cannot at this time y
he jujlly Charged with the Guilt of Schifin of any
tend) fire not from the Catholick Church. Why ?
xht\ prof eh with her^ One Lord> One Fauh^
and One Baptijm, and hove to all them who pro-
fefs Faith in^ and hove to the Lord Jeftss Cmfi^
ajtd Live accordingly. And you add \thaC you
have alfo a Love and Rejpe3 to all the Churches

of Chr\fl : and, that yon do not deny thofe to

he Churches of Cbrijt with whom you cannot have
ASual Communion in Worjhip^ becaufe you e«-
ceive you cannot do it without Sin, Nowy Sir*

8. I

Letter 11L Concerning Toleration. 5*

8 # I will not at prefeit put you to the trott- %
ble of giving a Reafon for your laying, that
the Prejbyterians of this Nation cannot, at this
iime^ be juftly charged with the Guilt of Scbifin,
$Tor will I infer from it that it feems you are
-ready to own that feme time or other they
might have been invdlv'd ill that Guilt : Ail
I am concern'd for, is, that none of thofe
things you have faid is fufficient toconfldtute
the Unity of the Church* nor, by confe-
diience to purge your Party of the Guilt Of
Schifa.

9. I. L readily grant, that to combine all
Chriftians into One Body, One Catholick Sp-
ciety, 'tis npceflary that they prbfefs the fame
Faith i without Unity of Faith, at leaft ?s
to Main aud Fundamental Articles, they can-
hot be United intcf One Se&; (as Seft Signi-
fies a Number of People; profefling the lamef
Principles) much lefs into One Society. Arid
yet Unity of Faith, by it felf i? riot fuffici*
ent to Unite them into One Society. M People
inay profefs the fame Main afcd Futyfamefi-
tal Articles of Faith, and yet make Different,'
nay Oppofite Societies,, and have Different
and Oppofite Cominunibnfc ; Thus the Nova*
iiarts and Donatifts of old profefs'd the fame
Main and * Fundamental Articles of Faith,
, which the Catholicks profe(s*d, and yet ttasy
were divided from the Catholkk Church. St.
Augiiftjne has many PaflTages that might be
iertiriently cited to this rufpdfe. You haite

~+ i

5* tetter lit €marmng%leUti<aM

< Donatiftae) in Bap- for a Sample. Nay in our
tjfiao, in Symboio, in ownJTimea we Have lye*

•utcinanictt«& tic |» e ^me Main and Fun*
<uio Pads, in ipfa<ic. damental Articles of Faifn
aft; CathoKca Eaclo are profefled by both ZV^

fc *i*5a Ut ^ on c " j**«™« atel Menetilents %
Ins dwg»)f. £p. 4. *>< r ^ , r r .t- Ji

Mi -?«>. i« «»*;» C the *««» ««y be %<*

«fcnt mecwn. Baptif- ■&« and t/i, nay of I«
«un iiabcbamu* u- and the Church of Et%-
ttiq; in eo erant me- JW) compare their feye-

3J.' toSSS.7 S ral ^M^i and you
nnt ,in eo mecom. AwW find ™erjr .little Dif
JPefU Martyrutn cele- ference in Point of Do 1

.hrabatniBr erant ipi arine* none at all in

■SSSfSZSSZ ?**' whiA you you>
HMjerantibimecuoi. feives wckon Fundamen-
ied non oflmiflo, me- tal, and. yet they are of
<Mm: in Schifmate, DifferentoF Separate Com-

Si "Skit "T munione. To make 0»e
fewP/i/*.^. Body* therefore, Chnlfc-

ans mtift be United in
fiiore than the Profeffion of the fame Faith.
Indeed, ^

io, IL XW you have not nam'd it* *to«
ilecef&rjr that all Chriftians be likewise Unit-
ed in the fame Hope * We *re alltaBed in one
fbpe of our calling. If we had different pro-
ipc&s of different future States, how could
we be reckoned Members of the fame Body ?
'Parts of the fame Whole? Heir? of 'the
fame Kingdom? Different future States would
neceflarily infer Different Divine Promifef.

Dflfe-

Lettet 1ft CwuTtmgT&ratw. 51

{Xfierent Divine Promifts would neceflarily
infer Different Covenants > Different Cove-
nants wou'd neceflarily infer Different Char-
ters, and Different Charters of neceffity
tyou d make Different Societies : But; then, as
neceflary as this Unity of Bop* is, it is
not Sufficient neither^ to conftitnte One
C^tholic^; Church. Hereticks and Schifma-
ticks may entertain the fame Hopes with Car
tholick Chriftians : They may eiped to have
their Portion in the 4kme Paradile ; their fi-r
nal Happinefs in the fame Heaven ; they
may entertain the feme Hope* tho' they can-
hot have the fame Securities for them.

u. III. Unity of Charity is alfo highly
neceflary for makine One Church * without
Charity we are not Chriftians $ how then can
tve without it, be United in One Chriftian
Society > But neither is this fufficient to U-
nite us into One Body. No, we are coo>
manded to have Charity towards Jevs^ Turh %
Heathens y Hereticks ^ all Men, as well as Ca-
tholick Chriftians. By the Laws of our Re-
ligion, we are commanded to Love all MeoL
to wifh Well to all Men, to do Good to all
Men, to Pray for all Men, to Forgive all
Men. No Man on Earth but has fome Title
to more than one Eipreffion of our Charity $
Bcfides, there have been Thofe. whp were on
Chriftiaras who yet have excelled in Civili-
ty, Affability, Kind»e&, Clemency, Promp-
titude to pardon Injuries, readineft to do
Good Office*, to perform all the External
Afts of Charity : How the^ can this alone

E 3 Unite

S4 Letter III Concerning Toleration,

Unite AH Cbrijtians into One Society > Hovuj
can any. thing that is Hot peculiar toCbrifti-
ays, Unite Cbrifiians in One peculiar Body*}
And then, we fee JIeret\cks and Scbifmatich^ *
Publicans and Sinners loving One another.
And there is nothing more certain than that
there may be a Mutual Dearnefs among tte
Partifans of Vice, as well as amongft thfe
Profelytes of Godlihefs. By this time, Sir,
methinks. 'tis plain that 'tis neither the Pror
fefliop of the fame Fbht, nor of the fame
H6pe y nor of an univ^rfal Cb^rity^ that can
either feparately or joyntly Cpnftitute One
yifible CatboUck Cbrifiian Cbmch

I %. \^hat is it then > I anfwer, *Tis One
Communion ^ or, to ufe other words. The Uni-
ty of the CatboUck Cburcb confifts'in this,
That AH who profefs the Religion of Jefus
Cbrijt, and are Baptized in his Name, in their
Jlefpeftive Stations and Capacities, own all
tffhert who profefs the fame Religion, and
are Baptized in the fame Name, as their Bre-
thren^ and, as they have occafion, Communi-
cate with them 111 all the Tublick Offices; in
the fame Prayers^ and the fame Praffes, and
the fame Sacraments^ Cfc. as becomes thofe
who are united in the fame 2Wy, ttfider one
ftead^ by one common Charter. Nothing lets
than one External Viflble Communion can \J^
jiite all Cbrifiians in one External Vifibje Bo-
dy. ^V profefs the fame Faith, or entertain
the faijie Hopes, or Love one another, ?• t
tiave proved, is not enough. We muft Con-
firm one another's Faitb^ ' we- niuft Encourage

• * - : : one

Letter J77. Concerning Toleration. 5 5

pn? another's Hope, we muft Trwofa o«e ano-
ther's Love r by Communicating, one with ano-
ther in the feme Religious Offices y but every
Man in his proper Station, Ecclefiafticis in
their Refpeftive Orders and -Subordinations,
and Private Chriftians in their own Rank
This, and nothing lefi, and nothing other,
can Unite All Chriftians into One £oiy> in
* One Catholick Society. 4 . '

13. This, tho' a matter of the greateft con-
fluence, is either fo little understood, orfo
little confidered, in this Nation, that I can-
not think it will be amifs .to explain it yet
farther by a familiar Comparifbn or two.

The acute Dr. Sherlock, in his Vindication <f
the Defence of Dr. Stilling fleet, Edit. Land. jitt.
1682. p. 36. has given us one Similitude very
appofite. " Suppofe we (fays he) the whole
" World were otie Family, or one Kingdom,
cc in which, every particular Man, accord-
u ing to his Rank and Station, enjoys equal
** Privileges : In this cafe, the Neceffity of
Afiairs would require that Men fhould live
in diftirifl: Houfes, and diftind Countries,
"as now they do, all the World over : But
u yet, if every Man enjoy'd the feme Liberty
and Privileges wherever he went, as he
flQgyin^^oim- Honfo and. Country,, the
whole World would be but one Great fS**
miiy, or univerfal Kingdom, And whofo-
ever (hoijld refblve to live by himfelf, and
not to receive any others into his Family,
• c por allow them the Liberty of his Houfe,
*' would be guilty of making a Schifm in this
'* B4 « Great

u
cc
cc
u

$6 Letter III. CmcertmgToleratidtt.

f c Great Family of the World : And what
" Nation foever fhould deny the Rights ana
cc Privileges of; Natural Subjects to the Inha-
a bitants of other Countries/ would make a
V- Schifin, and rent it felf from the tJmverfa j
" Kingdom, llius it is here. The Church of
cc Chnft is but one Body, one £burch, one
Houfhold and Family, one Kingdom * and 1
therefore, thol the Neceffity of Affairs re- \
** Quires that Neighbour piriftians combine
f c theiri&lves into particular Churches, an<|
" particular Congregations, as the World i^
" divided into particular Families and King-
doms ; yet, every Chr^ftian, by vertue of
his Chriftianity, hath the lame Right and
J' Privilege, gnd the fame Obligation to Com-
" munioi^ a? occaiion ferves, with -all the
"Churchy of the World, that he hath with
"that particular Church wherein he lives.
? 4 Wherever he removes his pwellijigjWhatever
"/Ctorch he goes to, he is ftill in thefaipe
f c Family, th6 fame Kingdom, and the feme.
tQ Church. Thus that Learned Perfon. Or,
14. If yoii wou'd have Scripture Compa-
TifbtfSy turn to Dent. 1. 1 J. There Mofes ranges
the Children of Ifroel after this manner ; He
talces the Cfofef of theTribes^ Wife Men and
known, «id makes them Heads over the Peo*
pfe 5 Captains bver Thoufands, Captains over
Hundred*, Captains over Fifties^ and. Cap-,
tadiuf <**& Tens. ' Sb he diftrinutes the whole.
J^eibple* about fix hundred thoufahd Men, be*
fides Women and Children, into greater an&
HTer Bodies; for Orders fake, and for the ea-

cc
cc

cc
cc
cc

cc
cc

i*+>»* 9 '•*

Letter lit Concerning Toleration. 5?

fier Admipiitratipn of Government and D££
cipline. And all thefe thus diftingoifhed Bo-
dies of Tens, Fifties, Hundreds and Thou-
lands, continued united in One Great Body ;
They made but One, not many Nations $ but
One, not mafly Churches. As they continued
United in One CnnI, & did they in one Ec-
ckSaSical Body. They were aft under One
Chief Priejf $ and they had all One Common
Altar. When, afterwards, they ere&ed Syn-
agogues, they did not thereby break their U-
mty. Nothing did that but the letting up of
Pppofie Altars and Oppofite Communions > as nrft
in the Days of Jeroboam, and next of Alexan-
der the Great, when (as Jofepbus Jntiq. lib. I u
cap. 8. tells us) the Uppofte Mtar was erefted
in the Schilmatical Temple on Mount G^fziw,
Juft fo, all Chriftians, all the.Wcrid over, by
Our Lord's Inftrtution, are but One Cbofen
Generation, One Royal PtiefibooL One Hoty$?a+
tktn, One Peculiar People, obliged, in the Unity
of One CovmynioTL, with One Heart and One
!M outh, to Jbev forth the Praijes cf Hhn who
calFd them out of Darbtefs into bis Marvellout
Ligfrt. Arid 'tis for Order only, and the
Eafier Exercife of Government ana Difcipline
that they are Diftributed into Diftrifts, Pro-
vinces, Diocefes, Parilhes, or fo, under their
Refpe&ve Particular Governours* Their be-
ing fo Diftributed doth not at all divide diem,
nor allow them to divide, as to Communion ^
Nor deprive any particular Pferfon, mnchlefs
any particular Colle&ion, of Perfons, of die
£oeimon Rights arid Privileges of the Gene-
ral Society, Or thus, i y ,

-^-

' 5? % Letter Z# Concerning Toleration,

1 5. Our Blefled Lord, Marl 6. 3 5,0*. Feeds
five Thouftnd with fiveLoaves and two Filhek-
Nothing plainer than that all, thus Fed,mad$
bttt one Multitude ; and nothing plainer thai
that all were Fed with the lame Loaves, and^
the fame Fifties. All Dined on the lame Difli/
There were not different Entertainments. Only
for the more Orderly and Regular Accommo-
dation of the Guefts, he commanded them to
Range themfelves into diftindt Companies,;
for avoiding of Confufion. And then, *tis
every whit as plain, as that there was fiich a
Ranking of them, that thofe who were of ons
Company might as well have been of another.
All had equal Invitation, and equal Right^
and equal Intereft, to lit down, and partici-
pate or the Refrefhment, which was the fame
in every Company. So 'tis with Chriftians.
The Catholick Church which makes the One
Body of Chrift is the Multitude diftributed
into many lefler Companies for Orders fake,
and for the more Regular Diftribution of the
Bread of Life : And every one of the Mul-
titude has Right to participate of that Bread'
of Life, in whatfbever Company,: as he has
Occafion to joyh himfelf to that Company.
'Tis as he is one of the Multitude, and not •
precilely as he belongs to (uch or fifch a par-
ticular Company , that he has Right to a
Share of the Entertainment, For the Multi-
tude is divided into particular Companies,
not for making the particular Companies^
Strangers to One Another, or unconcern^
in One Another 5 far left for alienating the

* ; Af-

Letter 111. Conctrninglohratim. 59

jjjfe&ions of the One froirt the Other, or
making them One Another^ Enemies $ but
meerly for the Order of the Whole, and the
conveniericy of every Perfbn : Not to canton
the Multitude into divided States, and divi-
ded Interefts -, not for making them absolute-
ly Independent, far lefs Oppofite Bodies or
Societies, whofe Members may juftly refiife
to have Ail things common One with Ano-
ther. Briefly

16. The Genuine Import of the One Com-
munion which makes the Catholick Church One
Body, is this : All Particular. Churches, all
the World over, by out Saviour's Scheme,
make, but One Catholick Society; and they
lie under the fame Obligations to Communi-
cate One with Another, as they have occafi-
on, in all thofe Religious Offices, for the fake
whereof Chriftian JJfemblies are Inftituted,
which any Particular Member of any Particu-
lar Church lies under, to Communicate with
that Particular Church. All Particular Church!
% es are as much Members of the One Catho-
lick Church, as Thefe or Thofe Particular Cbri-
ftians are, of This or That Particular Church :
If 'tis not much more, 'tis no left Sinful,
'tis no lefs contrary to the Fundamental Laws
of Chriftian Catholick Unity, for One Sifter
Church to give up Communion with other GW-
ftian Churches, than it is for One Chriftian to
■give ap Communion with his Brethren, Chri-
ftians of the fame Particular Church. The
Chriftiaks of any the fmalleft Congregation
are under no Greater, no Striker, no Strong-
er

6o Letter JJL Cantermr^ Toleratktf;

' . . . \ •

cr:;0bHgpitic4te, •thap all Chilians aH th$
World over, to be of One Communion. Al|
CbriJHam at* Bound, by the I#ws of Cbrifli r
mdty y to he what the Drops of Water they,
are Baptized with* are, by , ike Lam of Mh
turn Bring aa many Drops of Pure and t/av
corrupted Water as you pleafe, from as ma-
ny and a$ far diftant Fountains as you pleafe,
and pitt theiji in One Yefi[el, ana ihftantly
they Unite, they Clofe, they Coalefce, they
win together into One Bodjr * fb it' ought to
he with Chrijtiom^ A^l Cbrijthns all the World
over, aa they Meet, are Bound to Unite y to
Cvncvrpvrate s to Combine themfelves into One*
Baiy, to join in OpeCmmtmion^ for Prrifes %
Prayers, Sacrament $^ all R^ioui Office?.

17. That the Notion I have given of the
Unity of the Catholkk Church is JQift, might
be infinitely proved. Nothing clearer frdni
the Original Accoitnts St* Luke gives us of
the Frame and Cottjtitution of the One Vifible
Body of Cbrift. St. Peter's Hearer^ JBs 2;
41, 42. Gladly received bis JPord: They firlfc
Believed, then they were Baptized, by that
Sacred Rite they were received into the So-
ciety of Cbriftians : All thole ivho were thus
made Free of the Cburcb^ the One Catbolick
Church y noNonly continued ftedfajily in the A-
fcfihs DoSrine, living in the Unity of Faith ^
but alfo they continued ftedfaftly in FelUw-
jbipy irrCommunicat^n, in Imparting to one
another, Aids, Spiritual or Temporal, ac-
cording to their refpe&ive Needs and Abili-
ties, Tiny continued in the Practice of the

clofeft

Letter HI. Concerning Tdermm, ^i

tloleft Friehdfiiip ^ in fiich a Mutual Deamefs
as was f proper Tor the Members of the lame
Body, or the Children of the feme Family.
And this their itfoflWar, their Communion or
Communication, they teftified by bruiting of
Bread $ By their "Participating ortfhe fime &-
vrantent^ and by their Jbyniag in the fim
PubUck Prayers. They did not divide Intertftt:
They did not ftt up different Communion*;
They did not crumble into Parties : They did
not Rear Oppofte Ahars 4 nor Ere£t PPPJ**
ibieftboods: No, oflallOccaKoofi, they rV*uV
and IVaytf to God together : ana together in
perfeSUnity ^nd Unanimity ,they approached
to the Samenoly 'Pable, and {anticipated «f
tiiefame Holy Myftertes, they*** Bread and
Wine, in Commemoration of the Om Salutary
Sacrifice offered on the Crofs by the Off* Saviour.
They continued daily mth One Accord; h the Tem-
ple, and they brake Bread firm fkufi to Houfe
A3. 2.q£. They were tfOne Hunt <andQ*e
SaHT. Aft. 4. 32. Nothing among tfam but
Concord and cordial Affe&ion, Harmony and
'Unanimity. They were all q Om Way, Adh
9. 2.8:19. 9. 2%. fc 21.4. ft 24. 1?. 22. 2 Pet.
2. 2. And, which ia very Significant, they
were all of Due ntytrr;, Aft. 24. 5, * 28. 22.
that is vf One Choice : Cbriftia-ns, then, did
not follow Different, far left Om/ke
*V, thay were not of Different, fer Wi of
Oppofite Choices-. Thfey folldw*d Om Way,
they badbfcrfOwr Choke, all thef Vtorid over.
Indeed, iK ' ' *

» a • •

18. So

* •

6* Litter III Coneernitlg Toleration.

iS. So much were they of One Communion,
that fo long as One Had to fpare, another
never banted. If any Particular Society of
Chriftians was under Persecution ^ All other
Chriffians made Contributions for their Re-
lief. /What concern'dohe concerned all, whe :
ther Chriffiansor Churches. Amongft all fin-
: cereChriftians there was a ferious Senfe of One
anothers wants. They had a Fellow [ feeU
i*gy> a$ the.Apoftle calls it: They did tear.
t>ne amthers Burdens, and Co fulfilled the Law of
Cbtift $ The great Law of One Communion.
If any Chriftian went to any Corner of the
Worlds how far fbever diftant, where there
ware Chriftians ; and i£ he was ihftru&ed
with Commendatory Letters, by thofe from

. whom he went* he was forthwith Admitted
to Communion with thofe to whom he came.
There was an imyv*vi% v a Mutual Owning and
acknowledging of one another for Brethren i
for Freemen of the lame Corporation 5 for
Members of the fame Bodyi all the World
over*

1 9. Thefe things might he Cqpioufly provM

. even from the holy Scriptures : Nor are the
Sacred Records of the New Teftament fuller
on any x>ne Subjeftthanontbe Sinfulnefs and
theMifchievoufheftofBreakin^theorie Cowmn-

• mm of the One Church of Chri/f. Some Sheets
might be filled with Teftimonies to this Pur-
pose. I have them an readinels if you fhall

. call for them. But I think no more atprefent,
needful, than to tell you, that nothing of inch
a Nature is capable of clearer Demohftration

• thanr

tetter 111. Caneerning Toieratk% *l

than this, That the Unity of the Catholick 4
Church muft €onfiJl in One Communion* ..

20, It might be demonftratively prov'd
from the Graad Deiign of the Gofpel, which
is, to Reconcile all Men to God and amongft
, themfelves* to recover all Men from their Wand-
rings,and reninftate them in a DueSubmiffioit to
God,the eternal Sourfe of all Reafon^and in a
'Due Confonnity to the Original and Ftmda-
mental Law of the Rational Nature * The
Great Law of Univerfal Benevolence towards
all Rational* : To reftore them to their Pofts
,and Interefts in the Great Society of .all Pure
-and Holy Spirits * of which Society^ God,
the Fountain of all Benevolence, is the Su-
preme Head and Sovereign.

21. It might be prov'd from the Mediator-
ftiip,the Head(hip,the Kingthip,all the Offices
of our Bleffed Lord, From all thole Topicks
, whereby it has been, or can be. prov'd, that

, Chrift can have but One Body, OmCatboUtk
. Church,

22. It might be proved from the Scope, the
Grand Defign, the Myftical Signification of
Both Chriftian Sacraments. Thsre is but One
Baptifm^ and therefoi e but One Body* Epk 4.
4. 5. And as many of you as ham keenBaptized into
Chrift have put on Chrift: There is nfitberfew nor
Greek jbere is neither Bmd nor Free-) There is net-

. tier Male nvrFem&le $for ye axe *#, efr one Jfor,

; : in Chrifi Jefus. Gal. 327- 28. And as foi\ the

other SacraiBent, what can be more Ejnpha-

tick than the Apoffle's Difcourfe, iCbn ro.

-. 1% 1^17.^. ThtGup -of Bkftp&wbkb w* blef Sj

* . • '

M Letter HL Cmernfag lolerdteM.

is knot the Cpnmumm oftht Blood of OrtJltWie
Bread which** Break is it not the CmrnuhhHvf
the BodytfChriJ} * For it cr*Mw v At many at
wrs tf us, are One Bread, and One ftody $ far we
art ail Partakers cf that One Bread : Fairly im-
porting that the very Purpofe of this Myfte-
ry is, to Unite all Cbriftians into One Com-
tmmon.

2%. It might bfe lately prtfv'd from the fi-
nal Tendencies of all the Chriftian Laws and
Dories of Charity, Sympathy* Brotherly
Kindne&, Meekness, Gentlenefs, Patience, Hu-
mility, tolf-denyal, &c. AH the Chriftkii
Lafts and Duties whatfoevfcr Which are of any
Uniting* any Healing, any Soddering, any
comparing Efficacy.

24. It might be a£ largely proved from
the comtaon Principles, and the conftant
fcourfe of Government and Discipline which

Srevail'd in the Cathotick Church, in the Apo~
olick Age, and the next focceeding Ages;
No Principle more incontroverted , in
thofe Primitive Times, than this, That 'tis
*n* Communion that Qmftituies the Unity of the
cutGatboHckCburebofCbrift. Innumerable are
the Teftimonies colligible to this purpofe,
from the Remains of Clemem Romanm, Barna-
bns, Hermes, Ignatius, fbtycdrpj fu/Nn Martpi
Athemgoras, Iren&m, Clemens A exomdrhm, Tier-
tvMian, Mnatius Felix, Origen, Cornelius, Fir*
ntitum * All die Fathers of the firft and pwreft
Centuries. St. Cyprian, Optatm, St Augja/ffa,
*c. have written Volumes to this purpdfo
Nay, even the Antient Hefcetidts afld Schifc

maticks

■"• *

Letter 111 Concerting Toleration* * S

maticts themfelves own'd this for an undoubt-
ed Principle, Never one of than maintained,
that there might be more than one Salutary
Chriftiap Communion. All. they had the con-,
jSdence to^ (ay, was, that their Communion,
whatever it was, was the One Communion which-
Unites all Chrift's true Members into One Body.
So 'twas pretended by the Novations^ and by
the Donatijtt: And 'twas in purfuance of this
Fundamental Principle, that there can be but
One True Saving Qbrifiian Communion, that they
were fi> JEarneft to have Bifiops^ of their otm
Commmvnion, every where fettled.

25. Only one tning more let me add, for

preventing of Miftakes. . By the Catbolick

Church, ail this while, I do not mean fas thole

of the Church pi Rome do) All the Chriftians

of this prefent Age maintaining any one Com*

mujiion. Ho; no doubt many called Chxiftiansj

. Afany calFd Chriftians Churches, may be of

One Communion j and in the mean time, that

One Communion may be Heretical or Shifina-

tical, or Both* I mean all the Orthodox Chri*

ftians of all Agcp fince the firft Plantation of

Qiriilian Churches. I underfiand the Word

[Catholickl as extending to all Ages as well as

to all Orthodox Chriftians of any particular

Age. 1 do not take the Catholick Church of

Cbd/ttobe another thing, N<n^ nor its Com*

munian to be another Communion^ than it was

in St. Panr** or St. lgnrtim\ ot+ St C}prian\

or St. jM^vfiwez Age. Whatsoever particular

Church in this prefent Age is ib constituted

as to Government, and ib Qualified as to

F terms

$6 letter III. Concerning Toleration,

Terms of Communion^ as that, had ihe been
ebtiftent in thofe mentioned Ages, fhe would
have been in die One Communion of the One
Catbolick Churchy That Churches Ireckon, is a
found Part of the True Cburcb Catbolick AsJn
thoft EarlyAges,there was OntCptbohckChnrcb
made tip of all particular Churches, united by
the Cement of One Catholick Communion * So
as I calculate, that fame Catbolick Cburcb al-
ways continues-, And it continues to be cement-
ed by One Communion-, and the Terms of that
Onfe Communion muft continue the lame. Thi
fame Faith,the fame Govemment,the lame Ca-
tholick Rules of Difcipline, in a Word, the
-feme Conditions of Communion between s£
fter Churches ought always to continue. She
ftiuft be either an Heretical ot a SchifmaticaJ
Church, or Both, which forges new Terms,
Or requires new conditions of Communion,
' i 6. That which* compa&s all particular
Churches into One Body, One Church Catholic^
being thus Stated, Eiplain'd and Prov'd •, I
fhalF but name that which donftitutes the U-
pity of a Particular Church. *Tis a due De-
Jjendencfe of all ther Members on that which is
4 the Principle of Unity to th$t particular
Church. The Cathqjick Church coniife of St-
mktry Parts, that is, of particular Churchy
each of them like to another in frame and*
constitution. A particular Church is an Or-
feanhfd iBody : A whole made lip of Dip
^mUdry Parts 7 Of Members rang'd into difleiy
eht Ranks and Orders. Every Body ( PoKti-
ttl M well as Natural) duly Org*rn£i, has an
v ^ * Hta&

K> '

■

Letter JJt Concerning Toleration. 67

tkad. On this Hea<t> all the Members muft
depend •, To it they muft adhere 5 with it they
npft be united $ otherwife they cannot con-
tinue Living Members. Cut off a Branch from
the Root and inftantly it dies •, or a Beam
from the Sun, and forthwith it evanilhes * or
a Stream from the Fountain, and prefenthr it
dries. They are St. Qprhtfs Companions.
Some of them, our Saviour's. What Life is
there in a Pinger when cut off from the Hand >
Or in an Hand when cut off frqm die Body ?.
Or in a Body, when (eparated from thfe Head?
Now, Sir, I affirm that in every particular
Chnch, a Bijbop continuing in the Unity of the
me Church Catholick, is this Head. All the •
other Members, whether fubordinate Officers
oriihgle Chriftians, are hound, in their re-
lfrefitive Stations, to depend on him, to ad-
Here and }>e fubjeft to him, and keep to his
Communion.

l-j. That every Bilhop continuing in Com-
munion with the Catholick Church was die
Principle of Unity to his own Particular
Church, was, a Principle as Univerfelljr re-
ceived as any other, whatfover, in the Primi-
tive Times.That about the middle of the third
Century, it was an undoubted, incontrovert-
ed, univerfeUy receiv'd Principle, has been
lately folly prov'd, to the Convi&ion of all
that are not ObfHnate, by our Countryman,
the Author of the Principles of the Cjfpanick
Age. That it continued to be a Principle as
undoubted, as uncontroverted, as Univerfally
(received for many After- Ages, is fo Notori-

F 2 ous

» .

tm as to need no Proof, neithep can Greateg

Evidence be colle&ed for the T/ndot^tedneft,
Uncontrovertednefi* the Univerfal Reoeptipri
6f any other Principle any w*y relating to
Ecclejlaftical * (Jovermhsnt , from the Monu-
ments of Prior Ages, even up to th« Apofto-
lical Age : In Ihorf, Sir, How could it be &>
ther than an Acknowledged Principle to all
thofe who believ'd Epifcopacy to be of A-
poftolical Inftitution ? Now thif was fo Uni-
yerfelly believed by all Christians, before, <a$
well as in St, Cyprian's Time, that I dare con-
fidently fay you are not able to produce fq
much as pne Diilenting Voice. The Truth
Jfc never antisnt Heretick nor {khifinatick
*fad the Brow to call it in Queftion. Never
a §e£fc of them all but found it neceflary tq
have their own JSifhops to be theft Principles
Of Unity* '. v . •

f 28. I onijr affirm thefe things at prefent,
Yo prove them fo fully as they might be
proved^ would extend this Letter to too
great a Length : And I may have occafion in
toy pest, to give, that which, in due Estima-
tion, may be reckoned fufficient Evidence for
them* ' Wherefore, ^

2Sh I come now to give you (that which,
ttou complain, I jlid not give yqii before ) a
l&efoiptipn of Sehifin. Tis easily colligihle
from tne preceding Principles. <$CHRwlf if a
Breach of the One Cammwion which unites the
CrtWckFffikCbwrcb Into Qw $oiy. That
jP^yticular Church wfacfc jrive* up Commuwi^
qcl with other Particular Churches continuing

£.71 U,v ,-i.*» ♦ ." v,.. ■■' i:.\ *. ?.'•'. • *i

*;*

Letter III. Cwerning Toleration. &9

in the Communion of the Cathpiick Cbmxb>
involves her felf in S&ifk. By fuch giving
up of Communion, flic divides her felf from
the One Churth of Chrift* She cantons her
felf into a Communion diftind from, and by
bonfeqwnce oppofite to the One Communiori

.Which cements^ the One Body of our Lord.
That Party Which, in any Particular Church,
feparates frbffl, or forf&es the Communion
of the Vifible Principle of Unity of that par-
ticular Church continuing in the Unity of the
Catholick Church, feparates from, or foriakes
the Communion of the Catholick Church,
For, that which is feparated from any Part
adhering to the Whole, mufi: of neceiuty be
Separated from the Whole- A fiiger/by
being cut off from the tiahd, is* feparated
from the whole Body. The humber of the
feparated Perfbns or Parties, whatever it be,
alters not the cafe. A Million feparated front
the One Communion of the One Catholic];
Church of Chrfft is as much * ^chifinatical
Million, as a Dozen fo feparated is a Schi£
roatical Dozen; If the Party fofepaxated con-
tiaues in its ftate of Separation, but without
Forming another Communion, 'tis in yott*
State of .Native Scbifm, 'Tis ftill, cut off
from the- Body, tf it form* another Coajmn*
nion, Rearo aaoth0* Akar, Ere&i another
fcweflhood; 3 tis iiTyour fttfteof PtjitiveScbifm
Perhaps thefe States ails not ecjbaliy crkstnah

J jTheftat* of Pctfitiva .^hifk.feems to have
totift Aggravations. But both aifc .States o£

" i&Hftfi j and both da highly endanger jho&

' t % Sbuli

7« Letter lit Concerning Toleration*

Souls which are involved in them. Thus, Sir,
you have my Notion of Schijm. I proceed'
now to the next thing I undertook, which was,
3©. II. To fhew TbatSchifmatkh^by being fitch y :
are cut off frmtbe My fahitary/Comm
Contrrmtion of the QxeViJible BodyofChrifi^ and
therefore are not to be communicated ir/f ^.Nothing
plainer from the foregoing Principle*. There
is, there can be but Otoe Body, Ofie Caiiho-
lick Church of Chrift; This one Body ii arte
by the cement of one Communion. This onfr
Communion, therefore muft be the only (alii;
tary Communion. Thoft who are in a 'State'
of Schifm, whether Negative or Pofitive, are
cut off from this One Communion. Thofe
who are ait off from this One Communion,
cannot have a lawful Communion. And tii
n*t lawful to joyn in an unlawful Commit
toion.

.- 3}. Theft things * r Sir, fteified to toe to be
fbvaty Obvious, that I did not expeft, any
Thinking Man wohld ever call any of them
in Queftion. But yon have difappointed me.
You hive attempted to maintain the Lawful*
nefs of holding Communiort with Schifinaticks.
It may he found: an due confederation ( fay you,
Vkd.$.io. 1; 37, Qfcjtbdt everfUrid of Schifm
whereof a Church or Body of ChriJUcnks' may be
Guilty, is no Jufficient Healort to refufe all Com-
munion with them in JFbrflnp. This y out Pofiti-
on you have endeavoured to eftablifh by
Scripture, Reafbn, and Antient Precedents.
But you have not Eftablifhed it. Yoiif Argu-
ments are weak.

32. fvrfi

Concerning Toleration, it

, , 32. Firfts From Scripture^you Reafon thai'.
we read of Scbifms in the Church of Corinth*,
i Cor. 1. 10, 11, II. And was it Unlawful for .
fucb to jayn in Worjhip together ? I anfwer, No*
'Twas fb. far from being Unlawful, that it
was more than lawful * 'Twas neceflar^ i And
> they did fb : No fhadow of Evidence froift
Scripture that the Chriftians of Corinth were
divided into different or oppofite Communions-
That they were not, feems plain from both
St. Pairs JEpiftles to them * And the Schifms
mentioned 1 Epift. ch. 1. 3. import not that
ihey were. They import no more than that
there were Mifunderltandings, Debates, Dif-
ferent Opinions, Difcordant Humours, Heats,.
Altercations, &c. amongft them : and 'tis,'
certain, thefe may be, may be to very great
Heights, without ere&ing oppofite Altars *
without running into Oppofite Communions. .
I doubt if, juft now, you your felves of the :
prevailing Prefbyterian Communion in.thij
Nation, do all fpeak the fame thing ; are aUper^ *
feSly j opted together in the fame Mind, and in the
fame Judgment, And then, ,

33. Suppofing the Corinthians had, indeed *
ereded. oppofite Communions, yet, without
queftion, Was their thity to have U&ited,
and Joyad together in Worihi£. But how ?
Suppofe one or the two Communions was tb$>
One Catholick Communion, Were thofeof
this CommnAfon allowed, for thfe fake of Peac^
jo forfake it, and. to go over Xo the other* jthtf
Schifmatical Communion ? Cortainly, .they:
Ware not; But thofe whohader^cd the SchiK

F 4 inatkw

7* Letter in- Cmcerqirtg Tiler atiort.'

niatical Gommanion were infinitely obliged
forthwith to forfakeit, and return to the Ca*
tholick Communion, from which they had
fgparate^ This, and this only, wastbfe way
to re- unite them into One Communion, fie*
fides, .- »

34. 'Tis a Queffcion, Whether, when St.
Paul wrote either Firft or Second Epiftte to
the Corinthian^ they were fbrm'd into an Q&*
ganiz'd Body 5 Whether they had any cardie
nary Officer or Officers fet over them, to head
theafe, and be their Principle of Unity* Di-
vers Learned Jtfen, both Antieftt and Modern,
* h^ve been of Opinion that they had not : and
very pkufible Reafbns are produced for it.
But if this was then their cafe, it feems to
hare been quite another than that of Orga-
nized Churches * particularly than Ours, this
day, in Scotland^ i* - ♦

:/} 5. What I have laid, is mote than; eriough:
to Ihew the Weaknete of your Argument ta-
ken from the Scriptures Yet* with you*
leave, I am inclined to lay a little more. I
muft tell you, that it even iurprizep me to
find you attempting to Judify Communion
with Schifinaticks by Arguments taken from
the Holy* Scriptures, efpeeially of the New'
Tefbunent, which do not-more zealonfly Con^
demn any thing than they do Schifiris, SdnP
maticks , and Schifmatical Communions,
Take the following Tafte.
' 36. Jfchiftn is not only Condemned as na-
turally tending to fhbvert Our Lord's King*
ioMf Matt. 17* 27. 'Tit not only Difgraced

witfr

Letter tit Concerning Toleration, j j

frith the abominable name of being a Work
of the Flejb. I. Cost. j. I, ?, 4. II Tim. a. 5.
IT- Pet. 2. 10. Jude v. 1 9. Such a work of the
Flefti as. is £*itUj, SenfuaL Devilijb. jfam.
3. 15. Such a Work of the Flefh as Excludes
from *« Inheritance in the Kingdom of GoL
Gal $. 20, .21. *Tis not only, bjrour Lord
Himfelf, John 1 jf . 4, j, 6. Made (uch a Crime
as cofcfigns the Criminal to Everhfiing Burn-
ing* : For, that the Jbiding nuentioi^d, there;
Signifies continuing in the Unity of the Vifi*
bis Body of Chrift $ the One Communion of
the£)ner Church Catholick ; And that the Se-
paratioHy there mentioned, is a Separation
from the One Communion of that One Vifible
Body, of necefllty you your felf muft con-
fefi y unlefs you will fay ( what your Gmfef-
fan of Faith cannot allow you to lay ) that
the Members of theJnviiibfe Church, that is y
the EIe& themfelves may be Severed or cut off
from Chrift,. become withered Brancbes r and
be cajf into the Fire. Schifin, . I fay, is not
only fo noted in the New Teflpment, but ak
fo r 'tk expxetty made a Sin againft the Holy
Gbojl. Heb. 6. 4, 5, 6, 7. andflfk 10. 2jf, &c.
Hay* if we mav believe St. Aqjtm, 'tis the Sin
againft the Holy Ghoft, mentioned Mattb* ia;
jt. I fay ft. J^iM ; For he infifts largely
t a this purpofe in divers Places,, particularly
in his Eleventh Sermon on the Words of oar
Lord. Such an Hideous thing is Schifin* In
confequence ©f this

57. Na Sinners more odioufly reprefented
in Holy Writ than Scbifmatkh. They are

EtQtich

74 l&iter IU f Concerning ToiemiorL

Bxotick Plants ,Mat th. I j. i ?, 1 4. Withered Brat?*
chs ? Joh. 15. 6. Falfe Brethren, II. Cor. iti
26. Gal. 2. 4. Falfe Jlpoftles, II. Cor. ti. 13.
Falfe Prophets, Matth. 7 . 'if. Matth. 24. "•
54. t Jon. 4. I. Palfe thrifts, Matth. 24^24.
Jtntichrifls, I. Joh. 2. 18. Grievous Wolves, ft fit*
20. 29. Murtberers, X. Joh. 3. 15. They are
x fefdtobe Brow/, knowing Ni>tbin£. I. Tim. &
4: Unruly, Vain Talkers, Deceivers, whofe Mouths
thuft be flopped, Tit. ii 10, w. frftftort Cbrift^
Eph. 2. 12. without the Spirit, Jude 19. Their
Pr^i are Hot Heard. I. Joh.^. 14; Dreadful
Woes are prbnounced againft therfi by otfr
Lord himfelf, Mattb. 18. 7. Mark 9. 42. Luke
17. 1, 6^c. Under all thele, and perhaps ma-
riy more rard Cenfiires they fall, either di-
reflly, or by clear Analafgy and Confequence/
And notbniylb ? but they ate fachas Catho*
lick Chriftians are riot to much a£ bound td
Sahte. Phil. 4. 2 r. tit. 3. i f. Heb. 13. 24.'
I. Pet. y. 13. Or, rather bound not to do it.
If. Job. io- Now, Sir, thtf thert wereito
more to be faid, might not what I have Gad 1
be fufficient to (hew the Unlawfulnefs of
Joyning with Schifmatfcal Communions ? But
I have more to lay.

38. Communion with Schifitfaricks is moft *
plainly fo'rhidden. I mft) they ptre even cut v/f.
(i.e. atleaft, refilled your Communion )vho
trouble you: faith St Paul Gdlf.12. <u fa&wtiwTv* ,
v(/i£s Thole who endeavour to crumble you into
Faftions, arid divide you* Unity. But perhapsf
you'll lay this is but a Pifi. Tis no more. But*
then 'tis St, Pw& Wifh 5 and fo a Wilhof

• k <>'•' Weight;

1 ,

Letter 111 Cwctrmn^loieratiqn. 7*

Weight, and it muft import at leaft, that. 'tis

food not to Communicate with Schifmaticks*
>ut tHfen let us hear him farther. Now we com-
mandyou, Brethren^ in the Name of our Lord Je*
fus Cbrift^ that ye withdraw your felves from eve-
ry Brother (every Profeflbr of Christianity)
that waiketb «!&afc:, diforderfa and not after
the Tradition which be receivd y ofUs.il The£
£. 6. Now, who can walk more dilorderly,
than he that breaks the {Unity of fhe Churchy
and fets up a feparate Communion in Oppo-
sition to the One Catholick Communion ? By
confequence, have we not here a plain Pre*
fcept not to Communicate with Schifmaticks ?
tiear him again v. 14. Jqd if any MM obey not
our word by this Epiftlejiote that Man % andhaye no
Company with him (<jh Guyta>xpSw3i. Do not mix
with him, efpecially in Religious AfTemblies)
that be may he ajhamei. And II Pet. 3. J 7. We
are commanded to beware of being led away with
the Error of the Wicked. In fhort, what can be
plainer Precept than that. Rom. 16. 17* Mark
them which caufe Divifms and Offences contrary
to the DoSrine which ye have learned* and avoid
them ? Or that Ttt. 3; Ijq. A Man that is an He-
retick^ after the firfl andfecond Mmonition x re-
je8. Tis certain that the Word Heretick 7 na-
turally iignifies the fame thing which we
mean by the word Schijmatick. Tis .certain
that in the Apoftolick Age, and many after
Ages, Hertfy and Schifm were words intjif-
CrirhiAately . ufed to fignify any Communion
Oppofite to the One Catholiclc Communion.
This might be largely prov'd : But *tis need-
le^

76 tetter til Cwcermtig Ttlefdthn.

left/ That Heretic^ ip the T,ext mentioned;

fignifies Scbijmatick or Separatift, is pkip from,

the next verfe * He is to be re je&ect 5 \VTrjr ?

tfls^irrtf* toi<39, $ &f«ifrdb'a: He is

tunrd out of the true Way, he ftrays, fo?-

lakes the true Chriftian Way y the way rifOhe

Catholiek Cbmmtrnidn $ and thereby he is

Selfamieimted: Not that his own Confcieflce

feundetons him : Perhaps it does not r But be

Excommunicates himfeif : He is in the fame

&ate thofeare in, who are deftrvedly Etcoto-

■• niunicatedby their L&irfal

(t» <&h**™* Eccleffeftical Superiors. (J)
detailed* fora^ex*- - -, -. *• & / ;n \4

tisia Efcletfa grati- fay, /Tis Lawful to Com*
am confetutra recdfe* mttflicate with Excdmmu-
% * * ec4efia eiU hrcates ? With thofe whoni

S^&!& our Saviour Wmfelf,^tt6V
rum, iq cit« imum noi * -_ ^ .1* . *;

4aod pereat impute 18. 17; has dajfei' witH

turtfnu Qttbd Apo- HkatBent and RtblhbHf ?
ftolBBPairitiscXpUQac

diceus &j> $*cipien8 HaeretidHn vkandom effe ut petyep-
fiun&Peccatotcm, & a fcmet ipfo Damnarom, Efic
edimfibi reus erit qut nori ab Epifcopo ejcffus,, fed.fua
fpoote de fitdefia pro fbgui & Hijrctica pratfumptione
a Saom ipf#<teptt*us. Cypritn-Mp, ty.Edit.Vvon.p lU.
. v H*i*tic*s ptaptereaa feme* ijtfo dicjcur effe damwusj
goi^FonucatCJr, Adulter, Homitida' & caetera tftia per
6'acerdotes de Ecjclefia propeUuntur,Hacretici aatcm in fc-
met ipfos Ihitentianr fertility (uo arbittio de Ecdefia tt?«
cedents. Mfaonjmm i* L#m*
Vide paria <apud TcrtuVUmpn de frrfctipz Gag. tf *

39. Secondly, You 2k<j/o* -tewjte^
hels ~* •**

Reafinhtgt in oppofition to fi> much Seripttit^
Evidence as Ihaveprodbc'd, iriay juftly f«em*
rlittle furprifing : But let us £orifide* them-

- ■ -- 1

Tufaatm. 7*

. 40. J. *[?* cmmonh granted <fey you) that
w# Error ip a Church aotb not whGmmmoq
with it mbvfukond why Jhmldevery tiefeS btLovc
and feace, every Dhdfim aod Scbijm make Cmmtr
pjtm unlawful? But, Sir, Do i»i yoa your
fejf ( p. 7, J, 34, &fc ) (ay that that kind tf Se-
paration which conffts in denying vr rtfvfog com-
rmsnian with theCbircb, intbeufe of God's
lick Tforjbip and Ordinances, fr, by a kbtdchj***
gubr Jppropriation^truhand rightly, and mo/F com-
monly called Schifm ? And this was the Scbijm
\ meant. I do moft readily yield, that every
thing that may come under the Denbminatioij
of Vivifon or Scbifm fliould not make Com*
jnunion unlawful. .But certainly, if any thing
may, a Total Separation, an Ere&ion of oppo*
lite Altars and oppofite Priefthoods, and op*
pofit^ Communions, mufi\

41. II You argue to this purpofe, If it be
unlawful to communicate witb a Scbijmatical
Church, it maji be eitber, Becauje, by being Scbif-
matical, it ceafetb to be a True Church ; Or, be-
eaufe Communion with a Scbifmatical Church dotb
involve in tbe Guilt of Scbijm: But neither of the
Two is fuj/icient. Not tbe firfi : Why>Becaufe
I granted even Scbijmatical Churches to beJTrua
Churches •, and that they may have Valid Ordina-
tions* 1. Sir, This is only to reafon from aCon-
ceflion. of mine* What, then, would become
of this Reafbning, if ! fliould retraft my Con*
ceJEon? If I fliould betake my felf to the By-
potbefs. That Schifmatical Churches are not
True Churches > But I find my (elf under no
Neceffity to do £).« For, 2* Dare you affirm
] ,' , that

jB Letter 10: Concerning Toleration?

that it fntift be always lawful to hold Commu-
nion with iuch Aflemblies as may be call'd;
True Churches, and may be allow'd to have
Valid Ordinations ? Have you forgot the fa-
mous DiftindHon between Vere an<f Vera Ec-
clefa ? Dare you fay that the Ordinations of
the Grecian, the Roman, the Engfijb Churches
are not Valid ? Or, will you fay that thofe
Churches are to be Communicated with > If
they are, are not you, who refufe to Commu-
nicate with them, Schifinaticks ? Is it not one
of thefirft Principles of Catholick Unity,
that all Chriftians, as they have occafion, are
bound to hold Communion with all Particular
Churches with which Communion mm law-
fully be held > What Principle more Funda-
mental in the Ecclefiaftical Politicks, than
that Communion is always neceflary where
'tis Lawful > But what need of more ? Do not
you your felf ( p. 8. L 19.) fay, That yen do
took deny thole to be Churches of Cfrrifl with whom
you cannot have aSual Communion in Warffnp^ be-
caufe % you conceive, you cantiot do it without Sin ?
2J.2. The fecpnd Member of your Argument^
which, is, Thai Communion with a Schifinati-
cal Church doth not involve in the Guilt ofSchifm^
is as harmlefs as the firflr. And the Pofition
you bring to confirm it with, which is,
ibat Cdmmunion with Schifinaticks) in ihoje
Duties and Ordinances wherein they agree
with the Catholick Churchy doth not imply nor
Jignify approbation of that wherein they differ $ and
for which they blameably divide from her 5 is one
of the moft furprifing in all your Book. For,

4?- I-

tetter 111 Concerning Toleration, 79

43. I. Were this True, you might comma;
nicate with Brians 7 Sodman^Papifts^fefp$^Turks 9
T)eifls, &c. For none of tbefe but have fome-
thine; wherein they agree with Catholick
Chriftians, in their Worinip ; All of them own
One God : All of them put up feme Lawful ,
Addrefles to Him. This is, indeed to lay
a Foundation for Catholick Communion : But
then 'tis fuch a Catholick Communion as has
always been abhorred by all Catholick Chri-
ffians, and defervedly $ For it ftrikes at the
very Root of that which otir Lord and his
Apoftles have determined to he True Catho-
lick Chrilfcan Communion. Your Pofition,
then, is nqtorioufly falfe. Indeed.

44. II. Nothing more certain than that, as
Communion with Heretich involves in the
Guilt of Herefy and Communion with TVrJbr,
in the Guilt of Turcjjk 5 So Communion with
Schifmatich) involves in the Guih of Scbijht.
You your felf, I hope, after you have thought
on it, will readily allow th?t between Com*
minion with a particular Church continuing
an the Unity of the Catholick Churchy even the?
file may have (bmie Corrupted Members^ Mem-
bers delervihg to be cut off ^ and Communion
with a Sclifmatical Churchy a Church which
has cut it felf off from the Communion of the
Catholick Church, there are very many^ very
coirilderable Differences. Tis very pofiible,
nay very ordinary for Perfbns wno are not
/ulcere Chrifiians r who deferve not the Name
of Pure Members* to be permitted to live in
the CornmwiJon of a Chitrcb from which it were

Sra-

■

So tetter UU Concerning Toleration.

Sinful to feparate. Your Candour, I am con-
fident, cannot allow you to fey, That never
a Worldly-Minded, never a Carnal, never
an Hypocritical Perlbn joyns with you in
your Publick Aflemblies, nor Participates of
your Sacraments. Our Blefied Lord hath
told us, Mattb, 13. 24, &c That there will
\>e Tares amongftthe Wheat ; Bad Men } Mem-
bers of the Vijible Church : Nay, that 'tis nei-
ther proper nor expedient for the Governourp
of hi? Churchy always to make a critical Se-
paration of the Good from the Bad. Agree-
ably, he very well knew that in his own Fa-
mily there was one very corrupt Member^
Judas, yet he did* not cut him off. Ananias,
Sapbira, , Alexander, Hymen &us, Demas, &c.
Vere very far frdm being pure Members \ yet
in thole days, no Man PreamM that their
4 Impurity was more than Perfonal : That it
infeded the whole Societies whereof they
were Members. The lame may be faid of
thofe whom the Apoftle, PbiL 1. 15. 16. fays,
that t bey PreacVi thrift, of Envy and Strife v of
Contention and mi Sincerely. In the Church of
Corinth there were Divisions, Emulations, Con-
tentions, Quarrels, Scandalous Law-fiiits,
many Practices very far from being the ge-
nuine Fruits of the Spirit j very much' fhoit
of the true Genius of Pure Ghriftianity. Nay,
a Wickedness abominable to thQ very He^-
thens was conniv'd at. An inceftuous Per-
lbn was allow'd to AfTemble with theni.
Yet very far is St Paul from condemning *
their Communion, or allowing People on thefe

accounts

Imetlli ComermngTtAtmkni 8i

Accounts to feparate from it. To make a
Communion Lawful, therefore; 'tis not air
frays neceflary ( tho' always njoft defirable )
that all who are of it be Sincere, Pure 5 Un-.
corrupted ChrifKans. To make this' a Term of
Communion was a Stretch of the Donatifts,
vexy frequently and very keenly condeqin'd
by St Augufiine^ always rejected by the Ca-
tnolkk Church. Ydu,if jrod are a Pr^tmoir,
are bound by Principle to reject it. At leaf}*
about half & Century ago, the Writers of
your Party did generally rejeft it, when 'twas
urged by the Independents. This is certain, that
by the rrinciples of the Catholick Church,
tho' there may be corrupted Members in a»
Particular Church, yet, if the Principle of her
Unity is Sound,and She continues in the Unity
of the Catholick Church, her Communion 19 a
lawful Communion, They are not the Affedi-
6ns of every particular Member, but the Af-
fections of the Head^ the Source of Vital In-
fluences to the whole Body, which affedi thqj
Body. Now, by the fame Principles, every
Communion with a Schifinatical Church muft
be ah f hfe&ious Communion * becaufe 'tis a
Communioh with an Head infefted with the
dreadful Leproflf of Schifm. In ihort,

45. By the Principles of our Chriftian Phi-
lqCojfay y T<£dmmknicate with any Church is tq
become One wrcth it : And to become One with
it mnft ftecefl&rily ihfera Participation of its
Affe&kms or Qualities By coiuequence, nd
tommunicating with a Schifinatical Churchy
and withal continuing uniofeQed with Schifin*
§t. Paul has many Reafbnings fairly applied

8 a Letter III. Concerning 7t>terathtt»

^ ble to this Purpofe. Thus, know $& not (fay*
it$>iCor % 6. 16,17.}* to b* which hjfffneitoqn
2?<*Wof , is One Body, but be that is foynd to tht
t*drd is One Spirit ? Now, what Analogy can
make him who is joyn'd to an Harlot, One
Btidy with that Harlot, which will not equal-
ly make him who communicates, and fo be-.
ctomes One Body with Schifinaticks, a Schik
riiaticjc > Again, TBis of brcoaang One with
tfeofe with whom we Cdirnnnmcate^ >and by
Confequence, of Participating ,df their M<
fe&ions, is the very Hihge of all Jus Reafbn-
fog. II Cor. 6.14. ©V. Be ye not unequally wW
Pith Unbelievers : For what FelloivpipoatP lligb-
t&MtJbeJs with Unrighteoufnefs ? And what Gonh
iHitnioh bath Light with Darbiefs / Jxd what con*
c&rd hath Chrfp with Belial ? Or* what part batfo
be that believeth with an btfidelf And. what A-
gretment hath the Temple af God with Idols ? JFor
ye are the Temple of the Livittg God, as God hath
ftld, I will dwell in them', and walk in tbem^
and I will be their God y and they JhaU be
tny People. Wherefore come ye out from a*
moftg them, and be ye feparate^Jaith the Lord i
tmd touch not the Unclean things and I will re-
ceive you, &c. How obvious is it to Reafon af-
ter the fame manner and upon the fame Foot
againft holding Communion witfrSchifmaticks?
This is certain, the Antients (a& hereafter we
falay obferve) Did ufe this fame iPafiage againft
tbmmunicating With either THereticks or Schi£
tt&ticks. Once more, confidfcr the fame Apo-
ftles Reafoning, I Cor. 10. 15. C^.agaiaft be-
ing prefent at, and Participating of the Sa-
crifices that by the Ge'ntita were offered to

Idols,

tetter III Concerning Toleration. 83

i&oli Firft, v. i6^ 17. He lays this down as 4
Poftulate, that we become One with thofe with
whom we corrwiumczteTbeCup of Ehjiytg winch
toe Bkfr, Is it not the Communion of the Blood of
Chrift ? The Bread which we break, Is it not the
Cofttnimionof the Body of Chrift ? For we being
Many areOneBread,andUneBody,for we are aliPar-
tahers of that One Bread. Then, on this Poffulate
he reafon8 thus,(i// 20, 21.) The things which tbt
Gentiles Sacrifice f hey Sacrifice toDevib,and not to
tjod : And I wonld not that ye Jhouldhavt Felkw-
finp (become one) with Devils : ye cannot Drink
the Gup of the Lord, and the Cup of Devils : ye
cannot be Partakers of the Lord's Table, and the
Table of Devils: As if he had (aid, Our Lord
can nevter be One with Devils. Therefor* thofe
who are One with Him mud not make them-
felves One with Devils. And what can
be more|demonftrative 5 than, on the fame Fun-
damental Principles, to reafon thus , The
Catholick Church is but One * and 'tie One
with Chrift < y Tis United tohitil as its Bead:
Therefore Catholick Chriftians. muftnotcom-
municate with thofe who are feparated from
the Catholick Church. To communicate with
them wouM be to communicate with thofe whd
are not One vrithCkrijl. To communicate with
them would be to For fake Chrift (by confe-
rence, to be involved in a . moft crimfon
Guilt.) For Cbr$ cannot be One with thofe
who are feparated from Hm : And all thofe
are feparated from him, who are feparated
from his One Body. By this time, Sir, yoa may
have reason to corrfkier whether you Reaftn'4
folidly for holding Communion with Scbi£
kiaticks. G 2 4*

••

?4 Letter VI Concerning Ibleratioti*

4& Thirdly You endeavour to juftify cbnv
munion witn Schifmaticks by producing an*
tient Precedents for it Precedents contrary to
the Plain Laws of our Religion cannot merit
very much Regard. But lam not williflg to
negledt any thing of any confequence, you
have brought. You . have brought tyro inch
Precedents, Thejfrffis, That, as the Hiftori-
,axs of the Church tett *j, The Orthodox in time
if PerJecvtio?t{ United with the Noxjatians^ in
jr&rjbip. T6 this I have Two Things to lay.
1. 3 Tis not clear that they did. 2. Tho' they
had done it, it had been ho linkable Prece-
dent.

47. I. Tis rtot Clear that they did fo-
Socrates and Sazmrn are the only Two. Hifto-
rians whofe Teftijnonies are to be Rely'd, oa
in this Matter : But it does npt appear from
either, that in thofe days of Perfecution^ the
Orthodox became One Bo/ly

with the Nwatiam. So- 0)^ Soc T ates,Ub.

^ • j j r s \ 2. Cap. 35. Grace So-

crties, indeed, £ys \(c) ?,*. Lib. 4. Cap. *>•

" That both, the Orthodox Edit. Stepb.
" and the Novatians, be-
" ing Perfecuted by Cowftanths the Emperor,;
" and Macedonius the Jrian Bifhopof Con-
Cc ftantinople, they h;ad a mighty Fefiow-feeJ-
c * ing* and that the CathoTick* (iheir own
" Churches being taken from them ) abonri-
46 nating the Jrian Conupuniop, went to'
" the Novatian Churches, whereof^ Three
46 in the City: But the$ he moft clegrly inflnu-
■ w ates that they did not Incorporate with
*' diem. He has thefe words, \n^S $ iAi»>tr
r ivc~

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Letter HI Concerning Toleration. 8$

4m9wau atf*?, 0V. That is, That they
might have been United into One Body,
had it not been that the Naoatians ( as you m
the Matter of the Accommodation proje&ed
between you and fome Prefbyters, who had
ferv'd under Epifcppacy, Anno. 1692)
holding to their Old Principles, Rejeded
* it. Somen has it to this Purpofe : The
4C Catholicks and Novations were almoft U-
nited : Both had the fame Sentiments con-
cerning the Peity : Both were Perfecuted,
and in the fame Affliding Circumftances :
" Hence, ftch a Sympathy between them,
c< that fbmetimes they Met and Pray'd to-
fC gether : The Reafon $ The Churches of the
•" Catholicks were thrpwn down* lb they
wante4 an jfioufe of Prayer : And 'tis pro-
bable, ( fey s he ) that by converikig fre-
quently One with Another they came to
" reckon, there was little real Difference be-
tween them ; Thefe Things excited in them
inclinations to Unite. And they had U-
nited, had not the B**xori*, the Envy of
a few, who pretended, there was an Old
Reafon for refuiipg it, ftopp'dthe forward-
u nefs of the Multitude.

48. This, Sir, is the Subftance of what
both Hiftorians have laid.- And what Ad-
vantage can you make of it > Has either faid
that the Catholicks became One Body, Prank
of the One Cup, or Participated of the One
Bread, with the Novations 1 Have not Both
Sloft plainly Declared the contrary >

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$6 tetter tit Concerning Toleration,

Ap. II. . Tho' they had intirely United, if
had been no Imitabk Precedent : It had heea
but the Precedent of a finall Handful of Ca-
tholicfe, the Catholicks of One City , crofling
the Received Principles of the Catbolick
Church \ and inconfiftent with the Fundamen-
tal Principles of One Communion.

50. I. It had been a Precedent crofling the
Heceiv'd Principles of the Catholick Church.
This might be tedioufly proved by produ-
cing innumerable Teftimonies from the Writ?
ings of the Antient Father*. If you are Cu-
riousj you may find a Cifficient Specimen of

themin the Monuments di-
Cf^f^ L *;.V Te<3edto,ontheMargent.

Clem. Horn. 1 epift. ad ly offer t6 your confidera-

Gorintfn fc# *, 46, tion a few of the Canons .

**J*i Vl tt' w the Received ftules of the

no ad Magnef. feci 7. v-atnoiiae uiurcn.

ad Tral. fed. 7. ad Pbiladelph. &Q- ? t 4, 2. Jufttn
Martyr ApoJ 2. p. 7o # cpitt. ad Zcnam flt Serenum, p. 504,
Edit. Parif. An. 1615, irensnu lib. 3. cap, 40. Hb. 4 cap.
4h 4*. *>*• ciew * Akxtnd. Opp. Lotet Ad, i6*p* p.
^6,48, 102,317, 747, 728, 76$. Tmullun, De prap-
- ftrlpt. cap. 1 »i 20, 32, 37. cjyrfai, Dc Unit, EccL&epift»
4?>4^ 54. *^, ^9- Cornelius Rm. ad Fabium AaCiochl
apud Eufeb. H. £. lib. 6. cap 45- DionyC Alejcand.epift.
•4 N07»damnB 9 ibid.<ap. 4*, firmilkn epift. ad Cypri-
dnuao, intar Cyprianicas. 75. Edit. Ox#t. la&amiut In*
fiitut. lib. 4; cap. 30. tfjttrtw Hilcv. in each of his Books
srgaitift the Doiuniftu fiiUrius Diatoms, Queft. 101. in
Vet.^cNQT. rfcflr, St. jiufiim fa every oncofhis Boofcs
^ainft die Dcnmfa and many of bis £*»*»* and JT-
j*jitt«. Obrjfift. w Epifc ad Jfyfc£ cap. 4, jty^far in
S)mbo>m. fcrjm.in cap. & & 13, Hefee. & in *f*.

Ltftfr JIL Concerning Toleration. 87

4. 3. &epj$. 1 w ad Ageruehiajn, fcepift. 92. ad £alfo«
r£atjff* $ Dial, adverfus Lucifer i a nos. Fl-tctntius L*rin.
Comtnonit. ¥u^gcn\ius lib. 2 ad Moriimum. Thcfc for a

Tat.

$1. Tfat the Canons commonly call'd
Apoftolick, were generally Receiv'd before
the Time you can ^Uot for Jour pretended
Union between the Catholicfo and Novatians^
is acjp^owjedg'd by your own Bkmiel : JpoL
pro Sent. Hieron p. 317. Of thefe I le^ve the
12, 1?, 31, 32,33. to be confider'd by you,
when you ha\*e leifure, as by fair confequeflce
condemning all Schifmatical Communions*
c * x The 45$ orders, that a Bifjiop, J?refby-
c c ter or Deacon, who jpins in Prayer with
llcreticks, ih^llbe Exoprpaiunicatedl By
the ^6tb. A Bilhop or a Preflbyter who
* pproves of the JJaptifin or Eijchwift of
exetpsliSi is rominanded to jbe $e$okd.
For, Jfhat Jgreerqept between Cbrift and Belial ?
What pa) t b#tb $ Believer with an hfdctt £y
the 64$, cc If a Clepgy-Mgn ihall enter 3
Jewifh of Heretical SyiWgogue, there to
Pray, ihe ljiall he Depoftd \ if a Laick,
" he Ihal] be Excommunicated. The 1 8ti
Canon of t^ie 4ncyr<w 0HjncU (J?t. $%.$. )
En^&s, " Thait if any JJifljops, being refas'd
" by the Drifts for which they were do-
£gn'd, Jhftll Invade the Diftri&s of other
#iihops, .and toftkx Violence, or xaife Se-
$tfopjs wpn& .the BHhpps already fettled
in tk)£e jDilirifls, they #iallbe pjcommu-
* c nicated : if they are willing to continue of
w the Jxeftytenr whereof L they were once

G 4 " Prefby-

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f<

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fc$ Utter tH. CweifmngY&erMfa)^

* 4 Jtefbyters, let them Brook their Honour ;
f* But, if they raife Seditions againft th$
* c Biftiops there Settled, &j| them be both
* 6 Deprived of the Honour t* Prefoyters, and
cc Excdmmunicated. By the i6tb Catton of
cc the Gteki Council of Nice, (^.525.) if
46 any Preftyteb or Deacons, negledfing the
" the Fear of God* and difregarding the
c * Rule of the Church, (hall feparate from
C V the Churches to Which they belong* they
c $ irtiift not be received into any other Quirch^
u but driven back to their pwn Biftri&s [
"and if they fliall continue Stubborn, let
c * them be Excommunicated. By« the 6t£$
c * Cdnon of the Council of Gaftgra, If any
" Man.fhould hold a Private Meeting out;
** of the Church, and Defpifing the Church.
" (hall prefume tp perform the Offices or
€ f the Church, the Officiating Prefbyter not
being thereto Licenfed by the Bimop, he
{halt be Anathema. This Synod met An\
3^6, or there about. By the fecond Canon
6r the Synod of Jntioch ( An. 34J,) u Tis
^ not Lawful to Communicate with Excom-
municates s nor even in private Houfes,
to Prajr with thofe who do not Communi-
'Vcate with the Church: Thofe therefore^
CQ ivho feparate frpm their owji Church, ought
not tP be received into any other Church ;
And the Prefbyter or Deacon, nay, or
Bifhop that fhafi Communicate with Ex-
communicates, fliall be holden as Excom-
u municated, for (ubverting the Order of
-f the Church. The Sixjth Canon of the fame

r- ■ Coua-

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• «

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Letter lit Concerning Toleration* 89

*f Council defines, that,. If any Preflytey '
Cc or Deacon^, contemning his own Bimop,
|* ihall feparate from the Church, and, by
Cc himfelf, hold Aflemblies and rear another
Cc Altai*, refufins to obey, his Bifhop once
cc and again calling for his Obedience; He
ihall be Depofed, and ihall never be Re-
ftored to his Honour, &c. This Canon was
read by Jeths the Jrch Peacon, in the 4th
cc A&ion of the Great Council of Cbalcedon
( Arnio 45 1 ) cpniifting of 630 Bifhops, who
all crie4 out, This is a Juft Rule : This is the
Rule of our Holy pothers. The 7*6 Canon of
the Synod of laodhea ( Amo. 367 ) " Orders
cc thole who return from any Herefy, fucli
as the Novation^ the Pbotinian, Cfc. before
their Reception into the Communion of
thfi'Chtir<h, to Anathematize all Herefies,
apd particularly that they h^d beep of.
The Qtb forbids the Faithful t*> enter into

cc
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cc the Oratories of Hereticks for any Reli-
* ■ gious Office, under the pain of Excom-

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-" municatjon. The 3 jj? makes it unlawful
fo much as to Marry wjth Hereticks. The
32J forbids to receive the ivK'yicu of
Hereticks , they being atayuu Curies,
rather than fcvtayiou, Benedictions. The
33^ fays, we muft neither Fray with He*
" re ticks nor Schifma ticks. I might have
cited many Jnore foch Canons. But I have
,named thefe only 4 becaufe they weite either- in
Force before, or made much about the time of
the Union you pretend (tho* without ground )
was mad* between the Catbolkh and the No-
vatiatis. $2*Sir %

90 Letter IB, Comemqg Titer 4tm.

53. Sir r I cannot forefee any thing you
can pretepd for avoiding the Force of
the Canons I have citsd, unleft it be that
they ire generally 'leveIP4 agjiinft holding
Communion with Veretich. But I am hopeful
your flail in fush matters, joy n'd with your
Candour, will not allow you (b to Trifle.
Befides that more than* One or Two of them
are plainly, and in terminis 7 ieveJFd againft:
all Separates from the One CathQlick Copi-
munion * you imy remember I have already
toU you that ih« Original Wor$ &gemes.
fignifies nothing more properly than Schif-
matick or Separatift - 7 And that in antient
times the words Heretick and Schipnatkk, as
well as Herejy and &£(/w, were lndiicrimi-
nately us'd, as being of the lame fignifica-
tion. This might be largely prov'd,"ibut 'tis
needlefs ; Take one Evidence for all. 3 Tis
the fenfe of the fecond General Council, the
Council of Coyijhntinople, holden Jn. 38 1«
having decreed that Heretich muft not be al-
lowed to be Accufers of Orthodox Bifhbps*
Cawm 6th, to make their Meaning as plain
and diffiud as they can, they define what
they mean by the Term Heretich : Thus,
a'i£»7<k»> 5 Myoi*>w>> &c. We call not only thofe
who Jem <*$o were out-law^d by the Church, or
thofe whom we our [elves have afterwards Anatbe-
matted: £ut thpje, alfo, whg pretending topro-
fefs ibe True Faith , havefeparated^ and fet up
JffembUts, in Opposition to Canonical BiJhops %
Heretich. And you may obferve the npme
Heretich^ beftowed by the Fathers of the Sy-
nod

tetter 111, Coucerning'lQJeratiott. 9}

nod of Laoiicta\ Carton "jtb^ juft pow menti-
oned, onthe Novatiam, as well as. on the
JPfcotiw <iwj. By this time, 'tjs dear, I hope, .
enough, that, hz&lheCwJt<mthopoEtan Catbo-
lich, in thofe days of JPerfecution, United
in Worfliip, with the Schifinatical Novations^
continuing in their Schifm, They had gone . ,
Counter to the Received Principles or the
Catholick Church, Indeed,

5 3. II. Their Praftice had been inconfflte.pt
with the Fundamental Principles of One Com-
munion, fo much already infilled on* If we
take our Meafares from what hath beeii faid
concerning the One Body of Cbrift, and the
One and Unly Cmevt that makes it one Body 9
Nothing can be more Abfurd than to lay, 'tis
lawful to hold Communion with Scbifinaticks
continuing in their Schifm. Tis to make it
lawful to drop the me Salutary Communion
of the one Catnolick Church, and joyn in a .
Communion that]* oppofite to it. Indeed the
AbGrrdity of doing fo was the very foot on
which all the Fathers, in both their j>rivate
Writing, and their Conciiiary Definitions,
reckoned it fo unlawful to hold communion
with Schifmaticfe. Many of them thought
Sdnfmatical Communions fo far from being
true Chriftian Communions, that they did not
own the Validity of Baptifna^ ^rfonrfd ia
SdtfSn. They did all (b Unanimoufly con-
demn mixing with fuch Comnjunions, that I *
dare confidently affirm Vhtcentm^Rule^gtiod
ab omnibus, quod nbique, quod temper, &c. was *
never more exaftly exemplified an any other

Instances

92 tetter III Concerning Toleration

Ipftance. So much for your firfi Precedent,
$4.' iTour Secmi, you deliver (p. n!) it*
theft words \ The Donatifts united by fraternal
Accommodation, and not by Submijjion. Sir, I am
to learn how this, tho' granted to be true*
(which you cafcnot prove) can do you any Ser-
vice. Our Queftion,you know, is, Whether it be
lawful to Communicate with Scbifmatich continu-
ing in their Scbijm ? Had you prov'd that the
Catholicks threw up their own, and went over
to the Donatifiick Communion, you had indie!
had fomethin^ like a Precedent for your fide
of the Queftioq: But fo long as it is certain
that theTbrowing up was on the DonatifiifkUde^ .
th^t qone of them were United with, but thofe
who left their Schifin-, what matters it, whe-
ther they United by Fraternal Accommodation,
or by Submijjion ? Be/ides,

55. This Pregedent is no ways applicable
to piif prefent cafe. Let it be fuppofed that we
fand fQt the Donati/ls^and you, for the Catholick
Chrifiians, aijd I aflc, where have you made
Pxopofals for an Union on, the foot of Fra*
ternal Accommodation ? To be fore, not in youf
Terms of AJfumption, An. 1694* For, there, (a$
has been fhewn iti my laft) you require more
than an Ordinary Submiffion. Let it be fupjjofed
on die other hand, that Tou are the Scbijma-
ticks, and We the Catholicks, and you cannot
•pretend to be in fuch circumftances for a Fra-
ternal Accommodation, as the Donatifis were in.
The Donatifis had Bifhops : you'll have none,
B j their having Bifhops, the Catboticks. own* £
they had Valid Ordi)iations •, you know, 3 tfs

very

tetter III. ConcetningToleratidn. 9$

very much doubted if this is your cafe. In
deed, Sir,

56. This your Precedent, when duly con-
dered, moft make very much againft you ; For
the plaia Truth is, tho 5 the Catbolich, being
aded by the Genuine Spirit of Cnriftianity,
were moft Earned: and Induftrious to have
true Chriitian Peace reftored, and One Com-
munion recovered * tho J for this end, they
Addrefled to the Imperial Power -, and obtain-
ed that a Conference fliould be had at Carthage
between themfelves and the ponatifts, Jrt.411.
Tho 5 in that Conference (as is to be feen in the
TranfaBidns of the firft Jay, Number XVI. and,
in St. Jugvftine's Brevicuhim) they offered all
the condefcenfions, to the Donatifis, which the
keeneft Ardours for Union, which could con-
fift with Reafon and Catholick Principles,
could prompt Men tcr offer ; tho* they gave
all poffible Demonftrarion that it could not
be their Faulty if an Union lucceeded nqt:
Yet, nothing in the Hiftories of thole times
more evident than that, fo long as the Dona-
tes continued in their Scbifm, and refofed to
come over to the Catholick Communion, the Ca-
tholich wou'd by no means communicate with
them. And for this their ftanding off, they
always inlifted on the very fame Principles I
have infilled on^ and accounted for. I pro-
ceed, now,

57. HI. To fhwthe Grounds on whichl
charge you with the Guik of Scbifm. Sir, I
am heartily forry that I (hould have any
Ground for laying this Guilt at your Door. A

ftat«

$4 Letter til. Coticermrig toteratioii.

State of Schifm (as may partly appear froiri
What hath been laid) is fb very Deplorable
and Difconfolate, that no fincefely Chriftiari
Heart can re Joyce to find any Man in it. But
then, Sir, tliat there is, juft now, amongftus
Proteftantsin this Nation, a Schifm, a Formal,
Stated, conlumttiated Schjfin, fech a Schifm as
the EredHonof oppofite AItars,and Priefthooda$
and Communions, can amount to, is Undenia-
ble. The only Queftionis, Whether Ton or We
are the Scbifinaticks. Tan lay We are : We lay^
ton are. And that We have Reafon to fay w y
Will be evident, if thefe two -things can be
made to appear. L You feparated from us. 1L
You did it cauflefly.

ft. t. Ton feparated from Us. No matter of
FaCt capable of clearer Demoriftration.* No-
thing more certain^ than, that from the Tear
i$6c, froito which our Reformation is com-
monly dated, to the Year 1637, the Rr&ttK
ftant$ of this Nation did not fet up Altar againft
Jkar. Whatever their ' Feuds and their Fer-
ments^ their Sdings and their Diflentions were^
1 they always joy^'d in me Cammnmon. Arch-
bifliop Spt>iiJwooi(al Art. 1571. p. 4 ft.) gives
us this Account. ' The Superintehdenta were
c in &ch Refoefit with all Men* as, notwith-
Offending the Diflentions that were in the

* Country, no exception was taken at their
. c Proceedings^ by any of the Parties $ but all
4 concurred in the Maintenance of Religion :
< -And in the Treaties of Peace made, that was

* ever one of the Articles : Sudi a Reverence
c was, in thofe times, carried to the Church 5

4 the

Letter HI Concerning TolefAtidn. 95

c thi very Fopn of Government piutehaiing
c them Refpeft. Your own Pttri*(alJtt> 15:76.
3Com. 2. p. 352.) gives it as roundly, thus^ '
* Mercy and Truth, Righteoulhefs ana Peace,
c had never>finceChrift's coining in the FleQi,
€ a more Glorious Meeting, and Amicable
c Embracing on Earth : Even fb, that the
c Church 6t Scotland juftly obtained a Name
4 amongft the chief Churches and Kingdoms
c of the World- - — The hotteft Perfect
c tions had not greater Purity : The moft
4 Halcyon Times had not more Proffcerity and
4 Peace : The beft Reformed Churches, in o-
4 ther places fcarcely paralleled their Liber-
4 ty and UNI T T. And in the Prefact,
{written as is evident, by one of your own
Friends") prefixed to the Scotijh Canfefion^
(compirdbyour Reformers, An. 1560. and
'drifted by A& of Parliament, An. 1567.) as
^is to i?e found in the Book calld The Body
and Colk&hn of the Confejhm of Faith of the
. Refornid Churches^ publifh'd at G*net>a, jimo
161 2. * 9 Tis reckoned among the fingular
. c Mercies of the Scotifi Church, That for 50
. c If ears the had been tree of Schifins.
,* s°* 'Tis tree, Jbmo 1624^ JOTate Meet-
ings began to be iept by ferae of your Par-
ty* in Edinburgh 1 But the Pretence was not
at ill Epifcopacy* lot the Heterodoxy of
fqtoe of thePrabytars of tfce City * and Jbine
bf the Berth Articles, efperially JLnsiling at the
Sacrament : But they were ibon ^juafh'd. And
your own Ciftfenpwi, (,True Hijltry of the
Church of Scotland, ..pdffifitil An* 1678. f.

" 811)

96 Letter I//. Cwicerning Tbierktioft.

8 1 1.) is very angry that Thofe fhould hare
been calTd Schiimtkal Meetings^ arid vety
keen to wipe off fuch a fcapdalpus Alperfion.
take his, own words * \ A number of good
4 Chtiftians, fays be, when they had occaiion
c of a found and zealons Minifter to ftir them
4 up in thofe times of Defe&ion, met, an3
c recommended. to God the defalate Eflsite
4 of this poor Kirk -, for the Pulpits of Ediri-
c burgh founded all the contrary way : Btft
4 that they.abftairfd from Hearing the Word
4 Freach'd * That they had private Meeting^,
4 many times, at the ordinary Hburs, when
4 their Parifh Minifters were Preaching in their
' c Parifh Kirks * Or, that they afiom'd. to
4 their Conventions the name of Congr^tiofi,
4 are mere Forgeries, _

60. Even Arpto i6;8, your Predecefloft
had not Stomachs to digeft a Down ; right E-
rt&xon of an Altar agamft the Epifcopal Al-
tars. To this purpofe the Behaviour of yoor
Fathers, Mr. Henderfon and Mr. Dickfon, ' is
very Memorable. They went in July, Anko
1638, to Aberdeen, . to Urge Subfcription to
that which they; called The NaticmalCouertdtit.
For this end, jhey demanded of the worthy
DoSors, then Prefbyter* of that City, theiife
of their Pujpits, the next Lord's Day * ftat
they might preach and deliver their Kinbafly
from the Green Tables to the people. The
Doctors refus'd their Deniand. They preach-
ed, therefore, SnbDio, in the Court of a No-
bleman's Lodging in the City. Hereupon
the DoSors afkM tliem, Hop ibey, hmiig too

flitter Jtt, CmcermngToltratidn, 9i

mful Authority for it, came Publickty to Breach ±
Sec. to their People, without their Confent^ anJf
* againft their WiB? Citing both Texts of Scri-
pt w\ and Canons of Antient Councils for
the Schifmaticalnefs of fuch a Pra&icel
3STo w, Pray, Sir, JVtek how the Two, in their
Anfwer to the BcSors, Fenced and Shuffled,
2nd Shifted, caftiijg about and doing what
they could, to ward off the Blow of mch ail
Odious imputation.

6 1. I. c Tfrey told the t)o<9;or$, thefe wasj
fas wide a Difference betwixt Eulefia Tur-
1 bata and Pacata- the Troubled and Peace-
fable Eftate of a Kirk, as there is betweeri
f Ecclefia Cotijlitwnda and Covjtitxita, ( anAfc

* iertion very far from being'abfolutely True)
' andrnanjr things are neceflary in, the One;
\ whichi perhaps are not expedient in the d*
1 ther. Fairly yielding that. nothing Sut;
the. then. Commotions ( which themfelveij
had imneceflarily raiYd) could have. Appr
logiz'd for their Pbadtice ^ And that it had ;
beenipdeed Schifmatical, had the Eftate of

. the Kirk been Peaceable^ -II. c . They fay, the
1 Word of Gqd v and the Canons of .Councils
c ( allfedg'd by the Do&ors )' will havg Paftdrs
4 to care for their own Flocks, fo as not to
< forbid thetn to care for the whole Kirk, e-
' fpecially in the, Tirpe of a Common Com-
^ bullion; That when the Houfe is' on Fire;
4 every? Hah ought to ruii to all* Rooms;

* where he may quench it : And, as tvhen a
' Leak ftriketh up in a Ship, every Mariner.
■ yea, every Pafietoger plight rp labour _ io>

4 H '

98 Letter III. Concerning Toleration*

c ftop it ; j'uft fo Men ought to do in the

• Church; Farther,, even he who is not Uni-

• verfal Paftor of the Kirk is Paftor of the
c Univerfal Kirk: And the Apoftle hath
c taught us, That we are Members one of an-
c other.— ~ And the Member % Jbould have the
c lame care one for another^ Sec. Moft clearly
reckoning of themfelves as of Members of the
fame Body \ and, by Confequerice, t/nited in
the fame Communion- with the Doltors* And
then, III. Yet more fully, to Purge them-
felves of the. Crime of Schifin, they add-,
c W6 made choice of ftch Hours for deliver
c ing our Meflage, that the People might at*
c tendj^our Ordinary Time of Publick tVof-
c fhip : Which maketh your Charge of bur
c Contempt of* your Miniftry to be moft u,ri-
c juft. So Induftrious were even your Chief
Men in thofe days, to award the very fufpi-.
cion of fetting up Altars againft the Akar o£
a Church, upon the account of its being Epf
cogally _conftituted r And no wonder: For

62. Separation from the Church of Eitg*
land^ and by confeqiience from any Chtirch,

• meerly on the account of her having Bifhops
for her Chief Governonrs, had all along been
condemned by Proteftant . Divines. Nay,
none had written more keenly againft the
Bromiijts and other Englifi Separatifts, than
the, EngUfi) Non- Confer mifts. And their
Writings were then Frelh and Modilh, and
in etrery Bodies Hands. The Confeilloris of
all the Proteftant Churches did either dire&ly
or by confeqiience condemn fuch Separations-

tetter lit Concerning Toleration. 99

To enter on the Detail of Particular Learn-
e4 Tranfmariiie Divines, whofe Teftimonies
againft foch Separation might be produced,
would be both ToilTome and Tedious. I (hall
only therefore mehtion Two, whofe Writ*
ings in this .Nation, and in thole days, were
had in Angular Efteem : Calvin and Beza 5 both
moft fevere Conderiiners of SchiCn or Caufe*
lefs Separation**

•> 63. In thofe Times, Calvin** Writings, e-
tpecklJ^r. his Infiitutiofis tvere, to moft Scotift-
*m or your Perfwafion; h&xt to the Holy-
Scriptures, the GreatStandard of Theology,
And in them, nothing more Refolutely or
with greater Reafbn Con^emn'd, thanCaufer
k& Separation from a Church. For this, I
need not refer you to any more than to In,*
fiit. Lib. 4. Cap. 1. §. 10, ii. There, you'll
find him giving to Schifinaticts, the Hard-
eft Names, fiich as Sacrilegious, Perfidious, De*
nyers of God and Chrift, Jpofiates, Turn-Coat s±
Deferters of Religion. You'll find him Affirm-
ing that 'tis no lefi than a Deadly Temptation
when One allows himfelf fo tiiuch as, to think
t>f feparating from a. Church which has True
Do&rine and Pure Sacraments. Thefe two,
Soundnefi of Doftrine and Pure Adininiftra^
tion of , Sacraments^ in* thofe d?ys were
generally, by Protectant Divines* Allied as
the only proper Notes of a 2Vw Church:
This by the way i T6 go oil. with Calvin $
This is certain, he did' not only cohdemri
•Separation from the Church of Ergland, j;rf

ico Letttr 111. Concerning TghrdtM*

Divers of his Eplftles, particularly Ep. aoo, %
written Atmo 155^ to the Eitglijh at Frank-
fort, but alfo in his Excellent Tra&ate, Of
the Neceffity of Refwmvg the Cbvrcb, he Pro-
nounces an Anathema againft all who ftpar
rate from a Church meerly on the Account
# of Epifropacy. You hare been & often
told of the Teftimony, that I need not now
Repeat it to you.

64. Beza's Authority was equal to Calvhts
with thole of your Principle!. And- rearfon
for it f, For ; as Ttlen fays, and Mr. Axdrem
Mehin does not gainfay, hut own* He was
the Bexaleel of your Tabernacle $ The Archi-
tect of Scotijh ftrefbytery. But no tipn did
ever more po&rfedly condemn Separation-
from the Cvrch of Eiigatid, than Be ^ in his
1 2th Epiftle, dire&ed to the Englijb^ Non-
conformifts ^ He tells therti. It m*de bimtrem-
ble to tbiitk on it. And how often, m his
Anfwer to Saravia'z Book, about the Degrees
of the Gojpel .Mhnftry^ does he Pray for the
Profodrity of the Church of England^ and for
Gods Buffing on her Bijhops ? I can pro-
duce his Teftinionies to this purpbfe : but
'tis needlefi : No doubt, you know them.*
Only, therefore, let me offer to your Con-
iuleratioft, fome Things whkh your Prede-
ceilbrs before the Year 1658, were, doubt-
left, very well acquainted with. They are
in his 24th Epiftle : They are fo remarka-
ble, that I cannot but think them ^worthy
of your mofi; feriou* Refle&iohs.

65. Anno 1

Letter III. Concerning Toleration', ici

6$. Jn. 1 568, the Brethren of the Churches
of the Foreigners in England, drew up fome
Pofitions , concerning Chriftian Liberty^ and
fome other Points- of the fame Kindred, and|
£ent them to Geneva^ to have that Cbttrctfs
Judgment of them. Their Letter, itfeems,
was dire&ed for Beza, then, the chief Light
of that Church. The fafitions were of weighty
Confequence 5 and agreeably they were con-
iidereq in comtmmi fratrum ex ttrbe (Jf agro
coUeSorwn ccetu 5 in a full Affembly of alj the
Minifters and Elders, in both the City and
its Territory. I lhall only Tranflate Three
of the Pofitions^ And 1 ftiall do it as honeftly
' as ( peeping by the Senfe ) I can. They are
the 13 th, the 14th, and the 21ft,

66. The 13th is. this: c As any Believer is
. * ingrafted into the Cat holick Churchy by pro-
* c felling the Faith, an$ receiving the Sacra-
c ments in fome particular Church j So, on
c the other hand, whofoever is either jufly
c Excommunicated, for his Wickednefe,by that
4 particular Church * Or, cauffefly and fcanda-
4 loufly cuts himfelf oft from its Communion \

* that perfon, thereby, lofes all Title to the
c Privileges of the Catholick Church : And for
c this Reafbn, he can at no Rate be received
c into any other particular Churchy till he

* lhall Repent, and make Satisfa&ion for his
€ aforefaid ,Wickednefi. Of this, the Gate-
man Aflembly, thus : This ipb Article'^ Tf r e
cordially vmbvace, as mofi Qtfhodox^ and vevijh
it may be rtbeiv'd by all Men.

H 3 67. The

Jxre Letter lit . Concerning Tvieratiofa

67. The 4th this 2 " That the loathfom and
" pernicious Laceration ancLDivifion of ths
cc Members of Chrift's Sacred Body, may be

m? prevented, 'tis not lawful for any Man,
^ c nay not for any private Man, for any
" Caufe, to feparate from the Church of
" Chrift. Witl; the wording of this the Af-
fembly is not pleas'd •, therefore they correct
it thus: "That the loathfom and pernicious
" Tearing And Pulling afunder 6f the Mem-
^rs of Chrift's Sacred Body may be pre-
vented, jwe judge it unlawful, for any
Cauie to feparate from a Church of Chrift ^
v " that i$, from a Church, wherein the Do-
* c ftrine which fupports Piety in its Integri-
" ty, is preferved fafe and untainted, and
the Sacraments are ufed accordipg to
Chrift s Inftitution -^ and therefore we fay,
" That all Scbifmaticks, as well as HereticMs^

V are grievous Shmers\ &c,

68. The 21ft this: "Seeing thofe who
"are juftly Excommunicated, or have nn- ■
" jiiftly $nd fcandalonfly Revolted from • a

Churchy are baiiifhed from Chrift's King- •
dorn, and from Salvation 5 they cannot be
admitted to; bear any Publkk Office in
v; the Church, nor ^o the Ufe of the* Sacra-
" ments in any. Church ^ neither ought ' thsy
* to be converfed with, unlefs purely for
¥ jheir Recovery, or in a Civil way. And
all the Amendment the Genevians made, w&s^
*ky adding a few words. " They ought not
u to bear any QfEce in the Church, or be

V admitted to the Ufe of the Sacraments, 2>o- .

1 Cw

Lm&lIL Concerning Toleration, ioj

"nee Ecclefia legitime fatisfecerint^ till they
" fliall have given due Satisfaction to the
"Church. .

,6$. Thus, &V, you hare not only.Seza's,
but the whole Church of Geneva's Sentiments,
concerning the Criminoufhefs of a cauflefs
Separation from a Church. I might alfb lay
before you the Senfe of many other Prote*
ftant Churches,, fiich as the Churches of HeU
vetia^ in their Cpnfeffion written Anno 1566.
Art. 17. , The Church of France^ ConfefT
Aft. 26. Of Belgium^ Confeil! Art. 28. but 'tis
needlefs. ' The Specimen I have given is e-
noughfor # my Purpofe, which was to fhow
how Natural it yvas for thofe of your Party,
before the Year 1638. to have hard Notions
cf Separating from a Church, upon the Ac-
count of Epifcopacy * and by Ccnfequence,
how much tis to be prefuin'd that they durft
not venture on it.

70. Anno 1662. Epifcopacy was Reftored,
( by-and*by we lhall have occafion to confi-
der the Interval between 1662 and 1638)
and even after it was Reftored, your Party
(as you may very well remember) had not,
inftantly, the Hardinefs to feparate. 'Twas
Anno 1666, or thereabout you took the Cou-
rage to do it * then,' indeed, you ventured on
a formal Schifin, and erefted Altars againft
t&e Epifcopal Altars/ This your Schifin had
RiJmgs and Fallings, Ebbings and Flowings,
till it wasConfummated, An. 1687. and how
Carnally, bow Circumcellion-lilite you behav-
ed M. 1688 and 1689, you may lee in a

H 4 Glafs

I ©4 tetter i% C^rtcerning'T^irai^*

biafi'I have borrowed from Opiat u MthvU
, C ^iiS^mS" attentively look oil it but

uc omnibus notum cit^ • •#*>-• ; . 5

fecutusImperator(Ju. £ou mnft jee jour own

jhnus, An. 361) vo- Faces in it. Froni this

bifcum vota fmiftra fcrief Dedudtiori 'tis Evi*

tnimici, Apoffatam fe tore the Dividers, even

ediftis fuis teftatus flnce the Tear 1662. toe"

eft : Quem precibus were All-once of OneCont-

Wgaftis ut reverti ^; 0M : To the fame Com-

ft%rm P SI toion we WHthertd

bos legimus. Nec Dif- adhered, you deferted it \

ficuitatcm prxbnit yoii, therefore,* feparated

4ae^i rogaftis. v Ire f rom ™ m We from To?/!

SffSffiK- QriceyouAfabledwith

Difturbaadaai pacem Os, and you- left us. My

cum ftrpre tffe veo- next Task is to fiiew that

turos; -Erfibtfcta* * ^ fepkrated CaupM

a ASS" «£: . ¥j h r; 5^>«*i

ias eft reddita qua vo- tvith the lalt thing I lin-

ceidolamm patcfieri derfook* in the beginning

JuflTa funt T^mpia. E- Q f this Letter, which Was*
Sqcsi pene roomentis i ;- ? . ■. :*•. . *
vcfter furor in African* revertitur quibus ttabolus de fu*.
is Career ibus relaxatur : Et toon erubefcitis qui uno tem-
pore cum inimico communia gaudia poffidetis ! Veniftis
*abidi, Vertiftis irati r membra lanianfes Bc$le(5ar* Sub-
tiles in fedu&ion ibus* iocydibus immaties; fiiios pacis
- Ad beila pratocantes. De Sedibus fuis iftuteos feceftis ei;
torres t Cum condu&a manu venientes Rafilica* iavafift-
h Cr. Opratus contra Dqaatiftas.* Edit; Parif. An. 1679 .
lib. 2. p»47» * > '
> • ■ • ' . . , ' ' ■•

ji* \Y. To confider what you have faid
tp tlie Argument taken from your befog ia

"«

a State of Schifin. And to tell plain Troth,
Sir, pfClanumrBniMi/reprefefdatton you have
jreturn'd good ftore : bat of Reafin^ fcarcely

a Cohjr*

' 71. I, You have returti'd enough of Cl<t*

fnonr. My laying the Schifin at your Door
. you have called a Bold, a Severe., an Unchari-
table Cenfwre, p. 6. 1. 7. you have AppeaYd to
fny Ccmfcience if it wasptft and charitable, in me,
to fay of Schifinaticks that they are eta off from
the only Salutary Communion, &c. p. 1 1. 1. 33.
And p* 12. 1. 18. You call it an UncbarifabU
and Scbifmatical principle. This, Sir, Hay,
is pure Noife* which, perhaps, may excite
Unthinking Mens Paifion, but can never
fatisfy Thinking Mens Reafon: And 'tis
Noife which may be fairly retorted on your
felf : For you have been as forward at cal-
ling us the Schifinaticks. Mt We ( the Pre-
fbyterians, (fay you, p. 8. 1. 22.) but Our
Brethren ( the Prelatifts ) Divide and Separate
from Pubhck Affen&lies for Worfhip in this Land
and Church * r and J 6, not We but they are Guilty
of this Schifm and Caufekfs Separation. And
* p. 10. 1. 4. It fa Undeniable that it is they who
Separate, &c And p. 6. 1. ie>. and p. 14*
1. 7. you have it over again. And yet Iftill
fay, all is but Noife. For if this" Principle
■£That Schifinaticks, by being fiich* are cut
off from the One Salutary Communion, the
One Communion of the One Vifible Body
of Chrift. 3 fhall hold, as I truft, now, it
ftiall * The matter muft ftand thus : If you
are the Schifinaticks, 3!y Cenfiire was neir
* 4 • " " % • : ther

-'4 '

io6 Letter III. Concerning 71oler4tfo&

the* Bold; Unjuft, Uncharitable, too Severe,
hot Schifmatical. If we are the Schifnteticka,
We juftly iocur the fame Cenfure. The Prin-
ciple juftifies it If we are not the Schifma-.
tides, allthefe hard Epithetes muft fall to
your.fhare. In a word, 'Tis not Clamour
but the Injujtice of the Caufe that can Load-,
And ? ts not Clamour, but the Merit of the
Quife that can Abfolve either you or .W.
That is plainly, All this that you have faid
is but pure infignificant Noife, but arrant
Clamour and no -more, till you have either t
proved that two Oppofite Comniunions may *
be,both, Salutary Communions ; which I take
to be aTaJk too nard for you: Or,till you have
purg'dyour felves of the Schifm and fixed it on
us, which I take to be equally impoffible.

73* II. You have return'd enough' of 'Mi£
reprefentation * For, prajr, Sir, Where did I
fay, that you are not Chrifiians ? Or, that you
are not capable of Far don ? Where did I fay,
that y oh are without God, without Cbrijl, with-
out Hope of Pardon, Mercy, or Salvation, while '
you are not JubjeB to the Prelates ? Where did
I fay, that the BiJhop*s Allowance will make good •
Mzmflers ? Or, that Submijfion to them will make
the People good Chrijfians? Yet, p. 1 2. you have
Rbar'd,as if all thefe had been my Proportions.

74. Sip, 3 Tis Certain,, there are no fiich
Words. in all my Examination of your &r-
tnon : And 'tis as certain, you cannot by na-
tural or neceflary Coijfequence, draw fuch'
Inferences from any words I ufed. Sir,
When I called the One Communion of the

• ' — One

titter III. Concerning! oleratiorl. 107

One Yjfible Body of Chrift, die only Salu-
tary xlomrmxnon^ my Meaning ( and my
Words import no more ) tvas, That 'tis the
Only Communion wherein the Covenanted
Mercies of God can be expedted : Or, the
Only Communion which can afford a Legal
Title to Salvation. Believe it, I never meant
that Scliifmaticks are incapable of God's un-
covenanted' Mercies. I believe that God is
infinitely Merciful, and that his Mercy is o-
ver all his Works. God forbid, I fhould e-
Ver prefume to fet Bounds to that boundlels
Mercy, that exuberant and tranfcendent
. Mercy, without which I my felf can expeft
no Pardon. I thank God, I have fuch an
Impreffion of his Adorable and Unconfin'd
fioodnefs, as prompts me to think, that to have
•Copipafiion on thofe who are Milled, and to
£ive equitable Allowances' to thole who Err
through Ignorance, efpecially if they fih-
cerely follow the Beft Higbt they 'have, is no
ways difagi*eeable to it. God forbid, I lhould
ever Ufurp his Prerogative^ by pafling final
Sentences on you. All my purpofe (and I
hope 'twas no Unchriftian one ) was to fhew
the difcoufblateStateSchifm puts men in^ there-
by to excite you to conf ider your ways, and to
ihew what reafon we. have to refufe to hold*
Communion witli you, till you ihall have re-
turned td the One CathoUckCom?nimion^ which
you have fo caufeleily Defeated.

7?. Neither did freyer fo much as think,
or fay, That the Bifiop's Allowance wiU'make
good Mimjters^ Or; SubrnJJzpt to Bijboys wiU

males

*o$ tetter 111 Concerning Toleration*

yah People good CbrifitctMs. ' 1 doubt ntt, ma?
ny very bad Men have been Ordaitrd by
BShops-, and many bad Men have fubmit-
ted to the Epifcopal Authority I believe no
Man can bfc either a good Mimfier, or a good
Chrifiian, without the Grace of God. This,
then, is both a flanderous and fcandaleus
Mifreprefentation : And now you are in cold
Blood (for you feetn to have been too warm
when you wrote fo ) I hope you'll be fenfible
c£ it, and afk God's Pardon for it $ which,
that you may the more eafity obtain, yott
have mine raoft chearfully and heartily.
Only let me tell you, ftch Methods may
readily hurt a Caufe, but they can never help.
it. And fpl proceed,

76. III. To confidetif you have returned
any reafonable Satisfa&ion to the Argument
taken from your being in a State of Schifili;
T?ro things you feem to have intended $ The
One, To j5urge your felves of the Guilt of
$chifm; The Other^ To fix it upon Us: But
you have come fliprt of Both.

77. I. You have not purged your felves
of that horrid Guilt. As attentively as I

- cou'd, I have fought out what you have of-
fered to this Purpofe, I have found only Three
Things ; One is, p. 8. 7. 16, &c. I have al-
ready fully confufered it in this Letter^ §.7,

. OV. I need not repeat it : I lhall try the o-
the* 1 Two, One is, p. 10. I 8, &c. where you
fay, You ktovr no Worftippiyig Jjfetnbty, ta which
(pice ysu were united^ and from whlth you fepa-

. rate and divide $ and tfarefore pit cannot be

charged

LetUrllL CmwrntigToIeratm. 1*9

charged with Scbijtn* Briefly, Sir, this vends
both Truth and Strengths

78. Firjt, It wants Truth You were of
oar Communion, till you Separated from us,
and Bleffed be God, there are ftill SomeJPor-
Jhippbtg JfembBes of our Communion, iho' in

no FlouFiihijtg Condition in this Nation:
And tho' there were none, yet fo loqg as you
continue on your Schifinatical Foot, you are
feparated from all thofe iforfiipping Jf entities;
(whereof many extant in other Places of
me World, e, g, in Enghfid and in Ireland)
fo which ^you wene once United, while yoa
were United with U$. : For, according to
the Principles I have already laid down,
thefe can never fail to be certain Propofitir
4ms •, That thofe who are United to jny A£
femblv continuing in the Unity of the C<h
tlndickChurch, are United to all the JJfembliei
(how far foever diftaflt) of the Catbotick
Church $ and thofe who axe Separated from
amy Ailemhly which is United to the Catho-
tick Church, are Separated from the Whole
~€hmcb CatholicL

79. Secondly, This|yourPfetf,tho*ithadha4
TnrfA, yet it had wanted Strength : For, fup-
pofe there was hot €o much as One Epifco*
jpal Wwfirippni^ Jffembfy left in this Nation,
yet (as I have jiift now faid ) if you Sepa*
rated Cauflefiy, (as 'tis certain you did ) * and
if you ftill continue on the fame Schifmdtical

v Foot, ( as 'tis certain you do ) you ftill con-
tinue, tp^ be Schifmatich. The Prevalency
;. of. a Schijm may highten its Malignity, but
<>-k cannot alter its Nature, it cannot turn it

int*

*io litter 111. Concerning Toleration,

into a CathaUck Cpmmmion. The Catholicism \
in the Firft days Conference at Carthage;
Jin. 411. (j. 18. did readily confe(s that .the
Donatifls were the prevailing Party in form
African Provinces,, particularly in the Coifu-
lar Numidia : Suppofe we, now, that they
had fbfar prevaird, as that there had not.
been (b much as One Catholick Wcrjhi^phg Jf-
Jembly left in that whole Province* would it
have thereby followed, that the Donatifls in.
that Province were no more Schifinaticks >
This is certain, the Catholicks in thofe, days
did not fo reckon 5 this might be largely
proved : But for Brevity I lhall only recom-
mend to your Confideration that which I
have fubjoyn'd from Vincerttius. Lirittevjis^ a
Learned Author of thofe Timer, writing on

True Catholick Principles •
(g)rtncentiuf wrote (g) and donot you know, r

hi$Commonitorium,An. $j r jj^f. ^fe mzn y

?& &c-cass izvJ^K^

at Cartbw, and, hav. font Jrorjhipping Aflem-
in«r in the preceding blies have been allowed
Chapters, laid^down J n France? Or, knowing

mf P v^!!' this, will you fay that

Fifth he writes thus: - 5 n *n n J •- J 1 , *
Tempore /fowi/, a the ropijb Lommumon there^

qua Doniiift*. cum is thereby altered in its

iriuita pars 4fr/V« Li Nature, or pttfg'd of its

Errorisfulfurusfe'e Im p Urit ies ?
prsecipitaret, cumque * ...

immemor nomiris, Religionis, Profeffionh; pn'us homi-
nis facrilegant temeritatem Ecclefiae Chrirti prcponeret ;
tunc qaicuaque per Africam conftkuti,profano Schifmat*
dertftaco, Untorfis mundi Ecclefiis adfociati Xmif, foi(
ni ill is ocqnibus intra Saaaria Catholic? fidci Salvi effdS
• potuerunt

I Letter JIL Concerning T« fetation* i 1 *

| pofuerunl : Egregiam profcflo relinquentes pofterjs
Formam, quemadrtiodumfciliCet&deinceps, bono more;
unius que ceite Paucorum Vcfaniae, Uaiverjfcrhm fawcas
ameferretur. ■

80. Your Third and Topping Plea, which
you have p. 10. for your Purgation, is for
Subftance this : " You cinnot be called Schif-
u maticks y becaufe the Prelates were never
tc 3'our Lawful Ecclefiaftical Superiors, but
" Ufiirpers over you 5 they had no warrant
* l from the Scripture, they were impofed by
" mere Civil • Authority, without the Choice
"and Confent of this National Church. Pre-
" lacy, at its laft Settlement, had no Church
" Conftitution for it 5 it had no Foundatioa
but an Aft of parliament, and now by the
Supreme Authority of the Nation 'tis A-
bolifhed " This, I fay, is the Force of
your Topping Plea, and, as if you had got
an Abfolute Vidtory, you merrily ling the
f Triumph, in thefe words, If our difownwg the
Biffwps be a Schifm^ then I may fay of it /is
\ Gerard faid of Separation from Rome, It is a
i Good Schifin ! A Blejfed Schifm ! Sir, as pre$-
! ty a Flight as you feem to have thought this,
yet in my poor Opinion, 'tis but very indif-
ferent : You your felf, p. 7. /• 34, & e. Seem
I , to acknowledge that the word Schifm al-
ways founds HI : . This is certain, both your
; , Authors, Camero and Jmefius^ whom you there
t " refer tp, did fb underftand it^ indeed the
! whole Chriftian World has fo underlfood it.
and fo the Plain Scotch of your Sonnet is,
Schifm is a Good Sin y a Blejfed Sm! Whe-
ther

*** Utter UL CmmrungT9!erailj^

theryou meant fo or no, this is certain, tm<J
you fo boldly called a Separation from Bi-
fliops, purely for their being fuch a Good Se-
paration ! A Blefed Separation ! . in the dgys
of the firft Four General Cbiincils, or ifx any
Asp before them> you had rim the Rifgue of'
being Anatheinatiz'd by, all Churches all the
World oyer i but then a$ ladiiferent as your ,
EmvKtw is, I am not fatisfied that your Ax?
gument deferves it $ 1 mean, 'tis Vo very we^k :
chat it deferves none at alL . I. hope you
your felf may be fenfible of it$ weakness,
after you hive confidered thefe few Things.
1 8* I. The Abolition of Epifcopacy, by
the Supreme power of the Nation, An. 16S g. .
can no more Juftify a Separation that Com-
menced, An. i'666'. and Was Oorifummated,
An. 1687. than the Murther of King Charles}
An. 1649. can juftify the Depofitlon of W
Grand-Mother, An. 13:67. or her Eieqitiojj;
An. 1 j 86. Caii Caufes produce Effects hgv
fore themfelves are in Being ? - k r .

. 82. II. Tis not True fhaj: Epifcopacy"
was Reftored An. 1662. purely by Vejtue qf
the Claim of Supremacy anil Saver aign Authori-
ty of tie. Xing': That is, that the King bjr
Keftoring it might ftiew; the Might of his
Prerogative* turn -to the A£t of Parliament
Reftoring it, and yon'U #nd its Reftitution
founded on other Reafons $ proull find it Rf-
ftored, for its being an Anient ahd a Sacred J
Order $. for its being mofi ^ qgreeabh to tht„
Word of God) and for itsj>eing moft Convent-.
ikt and EjfeSudl for^ the PrefervatUn of Tridb'j

Order

3*-

Jjtt&'ftC Concerning 'tokrdthn! i"» j

■ ■ . _ * •

Brier and Vmtjj* 9 as well as for its being mofi
Jithable to Monarchy and tffe Pease and jgmet of
the State, *

: ' 8 j. III. Nei^hei: is it True, that, 'twas then
Rerored' withdut the Choke and Coytfent of this
National Chunk That IWy make this Clear,'
allow me to go back a little. The Reforma-.
fita of this National Church, having dawri-
edfome Jrears before, begaii to (hine more
brightly An. 1560, and; a$ to the Govern-
ment, it was uncjueftionably carried on oa
Prehtical Principles . , This Has been proved
to a Deihonftrition by di-
vers Authors, (b) I need
not here Repeat their E T
vidences. J Tis enough
that y bu are referred to
their Books. Proper JEpif-
cppacy, I fay, was ; th£

Form Eftajbliihedby our
Reformers-; And it conti-
nued in Vigour, Unrefift-
etj and tfn&nimoufly fub*
tfiitted to, till the Year
*Y7?* Thfen your Prede*
ciflbrs began to Tuggat
if •; and it coft theni much
Violeht Tugging for full £ J Vctric
Five Years, fox ttte£ . gdt • confers if.
it hot pulled down till An. ■'"'■ x - • . '; - l •'
^580; That a General AfTejiibly; wheteitj
they chanced to have the chief Jhtluencey con-
demned it Frbm thence, for many years,
Ihfef i rtref e fuch Contentions and ConfrftW/

0&)See,notonlythe
Records, a r# the Firfr
Baokpf Difciplincj bpC
alio the rfiftory attri-
buted to fobn ^riox*
Edit, in 4to An. 1644.
and Bp» C<mpw\ Di«
caiologjvand A.Bp.
Sfrtwood's Refutatio
Libelli. And Epifcc-
puy nti Ab\uri in
StQiluii ; and Bp.
Lindfc/s Vindication
of the Penh Articles j
and the Fundamental
Charter of Presbyte-
rv # , Nay, your ovvri
Hiftorians, Caldemooi
frankly

*H letter 111.

fuch Seditions and ReypbtioQs, $\) J^Htn
ing mainly from theDiforders or the Churctj,^
that! moft of the thinking Men in the $j3$oo^
f efpeciajly the Kin§, ) were very fei^etibt
the Conmtution ot the Church wa$very&^
Wrong, and wanted very much tQ (>e Righted.
And the Reftitiition ofEpifcopacy wasjudg'4
the only proper Means foj Rioting qf.it>..
For this End, A General AfTejnWy W$ #
Ohjgptp^ \n fop 9 16 jo, a^4> b/ & formal;
Att, Ci^jfc and Confented to Epjfpojftl Co- :
vernraent^ This Choice and Cwtfent^ \yaji;
made wi^h very confiderable Unapinjity.
For as yopr Own Calderwqod has it, of iripre.
than 170 ; Voices, there were only Five Ne- :
g*the$ and Seven, Non-Uquet. In Pkirfiiaqoe;
of this Choice and Covfe^i^ Which Was fo
IJnantmous, that fame year, Three wo^ly
Men went to Lovdon, and were Canonical-
ly Confecrated Biihojps. They, returned
Home, and as Canonic^lly Confecrated 0^*
• thers, till all the Sees were Filled.

84. This, *?;>, as little as perhaps yotj?
may value it, was in it (elf an invaluable
Bleffing. Thereby pur Conftifcition (at&efr
but dere&ive before) was (q Perfe&ed as thfflj
it wanted nothing ^bfolutely Neceifiuy to?
the Coiiftittition of ft True Particular Chtf-
ftian Church: Thereby, we were enabled to;
be aflured that our Paftors had a Valid MiP
iipn $ and, by confequence, that they fcouj^

authoritatively Preach the Word, ^na valid**
1% Corifecrate Sacraments^ and Ablblre Pe-f
nitchts, Cfo in a word^ that thejr Admini-

- v ftr^iohsr

Softer M M«nil^ Td&wt^ Hi

Rations werevalid Ad'mirodxitions. There*
bjr, oiir Church was put in good Condition
to perpetuate a 5utteifiori pf Prions duljj,
&*f, to be God's Amb^fladors, to jreprefenj;
nTm. to mafce. Covenants with Sinjlers > and
ratine them in his Name. .Thereby, we
#ere put in the way of being abradaptly
fecure, that this National Church;, was m>
Q&efiiombly a Paxt of the One Catholick
Church: so linqueftionaWyv that, had lh$
jprofefled the fame Faith (he did profgls, an£
had. (he been u> confuted, ad to Governt
Jhent and Governpurs, as (he then was * ana*
withal, i^ad fbfe been contemporary with the
Drthodpt^ atid rightly conflicted. Churchy
of &e Firft and Fureft Centuries, (he hadi
bjr them, Been own'd -and Communicate*!
with, as a Sifter, an Orthodox, and rightly
qonftitiited Church. Td add jio mote at:
jjreleht, Thereby^ we were, armed, for de-
fending our Communion, as $n unexc^ptioi*.
aWe, Chriftian Coihmunion, againft all the
|iflaul*s pnd Objections of the Jto^nantfis*
And here, byihe way, . > v
....Sy. I cannot forbear tp mention * and l*i
kieht the 0iiappointniettt of the Glorionj
Project King Jdmt the Sipth feeins to hav$
foWd>: and his Son King Clmhs the.
firft feems tq Jiave been ftrongly inclin'd to
Hatfe .finifhed; > : TTwas to have Unitfed a]l the
Churches within their tJominipns ♦, as, unite
^rofeflk^n oftfie fame Orthodox and Holy
? ^th v lp in tfe feme Fdrms oi Wbr#iip.an<"
Tpv^rnraeril: »• dnd attbn the (olid Catfcg&l

1 1

i*6 Letter 111 Cmarnin^fphr^kfk

Princirjes which had. obtain'd before . th$.
Chur<h of Rome was chargeable with Be-
feaions'or Corruptions, fiad this ^ Project
fucceeded, it had not only made us Proof a-
eainft all Romtf) Arts and Aflaults, but alio
an Illuftrious Pattern to all other Churches,
for Recovering the Venerable and Beautiful
Face of the Primitive Church. . But our Sin*
made us incapable of fo Angular an Hagpineffc;
' This, as* I faid v by the way.. I, return to

my Bufinefs. ' " • ' „, r '

86. Thus was Epifcopacy CMen. and Cm-
fetited to by thisNational"Churcb, An- i6}Q>
And, indeed, for many years,- it prevail^
fo Univerfally, and was fubmitted to,.fo
Cordially, that you Ihall not find that Ten
Miniftcrs in the Nation difown'dthe Biihors,
or refufed to fit in their Synods. Nay,
'twas info great efteem, that even An, 1638.
The Covenanters themfelves were very care-
ful and concern'd to conceal their Defigns
• agai'nft' it ; as is evident from their ProteuV
tions to the Marquifs of Habiiltov ,_ then. th|

• ' King's Commjflroner $ ana
(0. Sec Large Dec'.a- t0 tne Do&ors of Aberdeen."
rati'jti, p.ri4, »'* ftj But this is not ail. ..

17s. See 4II0 &(*■ v < • • , . ;

derjoit aad-iJi'^'sAnrwer to.the+ib'Reply, d-ft'.

; 87. This Choice and! Confevt. was : ftahdirig
{n full Force, An, 1662. For it had never
Veen validly Retracted : You cannot pretend
that 'twas at all Retracted by any Anembly
before the. Year 16385 and the AOembly
irhich. met in Glafco*. that Year, was put out

...... : . # ; . of

latter' I'll. Concerning Toleration. * *7

of* all pretence of Power to Retraft. it, by
the Affembty .1610. which had Inverted the
Bifhops with ( as your
own Caldeiwod (I) ctf* _ (k ^^ Cjldcrmoi
it) a %*ta/f£<^r, that arul V todk« %/iV
is, a Fewer without which; iniitadeliAi. p;-iG3.
ftrejbyters could neither by *
tliemfelves nor in .Conjun&ion with wfiat
Number fpever of Perfo$s x called Jlulittg Et~
ders, determine any thing in Church Matters,
far left alter the Conftitulion •, and nothing
qiore certain/than that whatever the Aflem-
bly 1638 did, efpecially as to the Alteration
or the Gonftitution, 'twas done not only
fitbput the Confenffbpt alfo in DkeS Opp&Ji-
tion to the Authority of the Bifhops ^ of this
their Declinature given in to. the Aflembly by
Doftor Hamilton, is an irrefragable J)emonftra-
tion. Befides, the Affembly 1638^ did things
ivhich ought to make it, to the Worlds end,
Infamous: It declared Epifcopacy to be*Uh-.
lawful, which is a Mqnftrous Hesefy $ and
it pretended to 'Excommunicate (pme, and
Depofe other Orthodox Btfhops,. which was
an unaccountable Prefumption; a Preemption
fo Rebellious, fb Treafbnable (if I may fb
fay ) io Sacrilegious, and fo Schifmaticai, as
ho Precedent can be produced for, no colou-
rable pretext can be Pleaded for, no Excufe
can be Invented for.

. 88. The AfTembly 1638. being fo incom-
petent for Retracing the Ghoke of this Na-
tional Church, of, and her Covfha to Epiftd-
jjal Government. Tis plain no fubfequent A£

I 3 fembly,

.fembly; before the Year i66l 'cdtAA'^iH
far all of them ftbod on thV fame Fq#; Ed-
ited, alll^he ^inre betweep the fears i6*£
and t66i, wis a Tinte of pccltfaJlkaVRe*
fcllioti ^ aiia *twas fiich even ontheSoppofifion*
(halt Particular JForwi of Qbutch Government are*
iodiffetetft j&nd this introduces flietoanctheif
thing I have tg fay to your Argument;. It is ¥ ;
•" $£ JV. "That, fo fev as I am able to pe-* v
iVetrfcie intd it, it mtffl be founded on fbf

- Jjuppofition of the fcndifferency juft now'' meitf
fion'd : For t afle, tV'ouId the Choice and Gar-
J*»f of this National ChitcK ^ i66i. hayd
.Legitimated Bpifiopacy ? Qr ivou'd they not ?
If not, for what Purpofa were they brotight'
into the Arguthent ? If* they wou'd, therf

- \is plain that thaf Particular form which anjr
Particular National Church cbodfes and confenti
to, is Lawful : And what is this, but, that
ill particular Fmm of Church Government^ are,'
in ihemfelves, Indifferent ? ' fhat this is tru-
ly your' Hypotbcfi^ I {hall have Oiccafion; try
ana by, farther to difeoverl In the mean
tiifce,that I may leave this Argument, Irfkyj

' $o. VJThat 'tis not intheiW*r of^any
Particuhr Churchy to determine what its Form
Af Goveryttnent fliould tte.. If any FartiotUfr
Form of Government^ for Particular Churches^
. was Jflftitftted by Our Lord or hi^Jpofiies^yoxfli
tfiadily grant, I hope, that Patticyjar Chtrch*
;«* iure under an Obligatibn, Sti]>eriotrr to their
#wh ( hoice and Ctefent, to receive it arid Sub*
ink to ir •, Nay, the abfurd fuppolition being
made, that there is' no fiich Inftkution, par-
ticular Churches ar£ net one whit the mors

t»t

Ijtffr III CoHCsrning Tvleration. 119

at Liberty to Cboofe^ their own Farms : For*
^Tticyjar Cbmrcbetzre, atfteft, but Members
of the OfcaMj, the H>/j> Catbolicl Church v by
tteceflary Contequence,tbey are bound/o long
as withoutSin they can,to conform themfelvea
td he* JRules and Determinations. By all
the Principles and Fundamental Laws and In*
rerefis of Cdtbolick Unity the Canon's of the
CatboVick Cbucb do as much bind Particular
Churches^ a* by your Constitution Particular
frtftytmes are bound by your Afts ofjfcne-
jaf Aflfemblie^

at Thus I have confidered all that's Ma-
terial in your Argument, only one Thing
-excepted, which is, That the jUJKops weie &
/infer* over you^ without warrant from the Scri-
gtUrt : This you have barely aflerted, witti-
. -Out offering to prove it - y And fo I think 'tis
enough to tell you at.prefent, that when you
have produced your Proofs of if, I fhall,
with Gods Allowance and Affiftance, endea-
vour to. (he w thdr Weaknefs, and prove\the
contrary. By this time, Sir, I think his E-
vjdent that you fiave not Pfrrg'J your Patty of
the Gnilt <>? ScWm.

92 Hi Neither have you Fixed it on U$ j
your Arguments tending this way, fo far as
I have beert able to oblerve, are jpnly Two,
and Both are ve?y Infirm.

93. L fa Separate (fay you, p. 9. 7. 31,
£fc. 5 from the Body of CbnftiM* : emong whom
weAsve^ while yet there are no fnful Terms of
Comtriimion ilhpofed on the Members of thai Bo-
dy. To this the Anfwer iseafy; We never

14 ' Sep*-

f la Letter JJI. Concerning 7<fertfthn\

operated from any Body of Chriftian« f?nc^
:orced thereto by the Impoiition of Shfut
fenm, we Separated from the Church of.
Rcme : We ftand on the lame Foot, on which
the Catholick Church flood in the firft and
pureft Centuries, before the Corruptions of
popery were introduced. 'Nay we Hand on
f'he ftme Foot, as to Faith, Worfiifc Sacra-
wents, and Government, pur Reformers flood
6n ; " We did not Separate from Tqu, but Tou
from'I&i not we, therefore, but ton, muff
be the Separatifts : But if you are, and if by
Separating caullefly, j^ou have put your ielvjes,
in a State of Schifm, how c ah We Commun^
rate with You > Suppofe you had no other
Sinful Terms of Communion > (tho', in tjie
preceding Letter, I have prov'd you have)
yet this alone, That k yo^ are ii> a State of
Schifm, as I have fully prov'd in this Letter,
Ss enbUgh to make Cbpununion with you Sin-
ful 5* and if this be True, tho 5 'twere granted
that you are the Main Body, of People Pro-.
felling Chriftianity in this Ngtioft, it could
avail ybu nothing. 'Ti$ neither Number noj:
outward Splendor , nor Prevalency , no*
\Vorldly Profperity •, 'tis hotHirig but Conr
forrnity to Cnrift's Initiations, ' and.- Gather
J ick Principles founded thereon, and fuiting
^herewith, that can conftitute a Lawful Com*,
bunion.

94. Sir, had you had this jufl: vievy of
things, I am apt to think you had fav'd
your felf the Trouble of bringing the Tefti-
mouiei df Dr. Burnet and Mr.* Cbr bet,* VbiYfl

£ef /*r ///. Cancer ning Toleration. **\

you have cited P. 8. and 9. This is certain!
all the Reafin that is in them, militates di^'
*e£tly againft you j had you ferioufly reav
ibtfd as they do, before you Separated from,
ds, I. cannot allow my felf to think yoii
you'd have done it. ' ■
- 9?. You have as little reafen to Boaft of
that which (p. 9. /. 33.) you fhbjoyn for
avoiding the Dint o( thf Anfwer I have giv.
en to your Argument, Tour words are : It
will be 71Q firfftcievt Vindication of our ( Prela-
ticlc) Brethten^ at this time^ tovfe a Retorti-
on concerning the withdrawing of fome of the.
Prrjbyieria'ns Jrcm their JPorJhip^ in the time of
Pi Hacy^ for whic^ they pleaded their own Rea-
Jonji but you wiB notdigrefs to enquire into them,
ror to juftify or condemn their Pra&ice : If your
Brethren think thofe Ptejbyterians did wrong %
they JfjO'.iH not imitate them therein. In thif
Period, Sir, there are. divers Things furpriz
ing: Ti$ furprizing ' to find you (6 mincing
the Matter, as if not the Main Body, but
{bme few of your Party had withdrawn from
our Communion, while Prelacy had Civil
Law for in What? Had it not Civil Law

for it ^f.1687 * ^ nc * ^ y on not > t ' iat ^ eat %
make an Umverfal Separation ? *Tis more

fiirprizing to find, you talking like to On$
* who had not been concerned in that Separa-
tion ^ to find you telling that thofe who fe*
parated, pleaded their own Reafons for it ;
tfV:. Had this drop'd from the Pen of an £V-
gl : Jb : ot an Liji Prejbyterian> it might have
Been pa/Ted brer without touch OfcferVation i

but

w Utter UJ. Cortcernitg Titration.

fcpt 'tis next to Amazing that One flioald,taZk
ft" of a Separation wherein he liatf&l':mi
ihade fo coflfiderablea Figure. And th^ v
; 96, That whirfi is moft furtrizing, is, that
joqr rea&ning in this Perioa mtift be found-
ed on the aroveriientioned Ittyptfbefi of the
Indiifereacr of Particular Forms of Church Go-
venment. It has neither fhew nor (hadow of
Force* on the Suppofition that either Epifco-
jpLCf! or Prtftytery is n? cefl&rjr. If Ptefiye-
ti i& the necefla^y Form % you your felf wilf
fey the Prelatifis had no tfeafon to condeniit
the Prefiyterians for Separating from them*
feeing they Separated that they might reco-
ver the Form of Church Government which Is
KeceiTary. If .Epifcopacy is the Nkcejfary
F6m, as 'tis plain 5 the Prejfaieriays did*a-
xwfk when they Separated. Especially feeing
the.Ualawfulnefs of- Efyijhpacy was 4 tne maiir
thing pretended 4 for their Separation 5 fo *tis
p&in that the Prelates adhering to Emfcopa^
*£ r which is now fiippofed tb be the pfecejfa-
iy Fom, and therefore refiiftig ta hoid Com-
mmtion with the Prtfbyterians, do not in the
leaft: imitate them ill their Separation.

97. And that the Hypotbtjis of the Indiffe-
fency of Particular Forms, is truly your By-
Sotbejisi you have given other very Pregnant
Indications. You fay p it. if. 7. If the Dif-
ference and Dhifonoe only cmvnt C arch Q&-
imnment) there mU need, clear proof to convince
rbat it were Unlawful to joyn in Worjbip. Which
words do fhrewdly import, that no Particu-
hr Point of Churcb-Govcrmfient, in your Opi-

man

itoh; is of. fifth Confetjuence^ aa, that it may

JtiftifY ^ Separation \ aBfl th£s muft fi^PQle
^- *- Particular Fa ' -*^-'---d---^.*--

^artifuJar Fa

Hep. to cQiuJ^jiit,. \± fierce y and to letup
notj^r Cww^iw* tinder another J^m dp
roverniner$ A ifi Qppofitioxi to the Government
which is. ' of JJiwfa ##&,, is Sacrilegious
&ft(jfk • ' m \ "

\ 9?» 4ffl?«.f* It- 4 9- #V- Thefeafeyom;

woi;4s 4 .)irjipf Ckrjjtiaiis who oonfent in the rcntb y

Jffeiqbk togefherr for Pobtfck fPorJbip, they do

*°Kfo £ e f s * Jthemfdvfs to fa Epifcopal or Prejby-

teriatt^ or Independent ^ hit to be Chriftiam^ and,

farofefi tjhe\ 28mp of Cbnft. Now, what cad[

be plainer th$n *tia from thefe words, that

*tis w Matter of Faith whether the Fornf of

Churcb-Govermenthe this* or that,, or a third?

j\n<J,yet 't* s certain that if any Fwn be of

Divine l*Jtitt(tfim % it muft be a Matter of Faith*

Once more, • ': '

; $<?. Your Sjltqgifm. you have Form'd, p.

X?. if it fbuuls. nQt . oft this Foot, is Arrant

J^- HeoB It, is, confider it c £pifcopaI

4 Minifters (hould not imitate the Prefbyte-.

< teriana in that for which they did condemn

c them r But Epifcopal Minifters did con*

4 demn P* efbyterians for feparating from.

^JPublick Worfliipip the Congregations where

^heyLiyed.becauIe of the Difference of

4 Church Government : Ergo The Epifcopal

4 Miftiftersilhoulcl not imitate them m with-

4 drawing frpm PubKcfc worihip in the 'Con*

* ' creations where they live, becaufe of the

: 4 Dif-

*24 tetter 111 Comirmng Tbterdtttot,

* Difference in Church Government. 'JSfowv
Sir, what if the Enifcbpal Minifters (as juft-'
ly they may) ffiadl fay, that, they condemned
the Prefl>y terians for Separating from* a Con-
futation which was not Indifferent, but of
Divine Right, and therefore, Necefftry?
What is become of your Concmfion?

l oo. So fairly, Sir, and * fe frequently
have you . difcovered that this is your Prin-
ciple ! But I am to learn, to what Pur-*
pofc. What thanks you may get for it from
thofe of your own Party, I know nbt. t
am - apt to think ypix fhall have noneironi
TJs. This is certain, ypur caufe is by much
the worfe for it. . For, if no particular Form
x>f Church government is of Divine Right 5
If 'tis indifferent whether the Form be This,
£>r That, eft* T'tither,- e. g. Epifcopal, Pre*
fbyterian, <S>r Independent. Ttieft> How ii
it poffible to' Juftify your Separation, Amio
1687? Onfuch an Hypothefis^ if : ever there
was < a Sin Ail Separation, yours was one;
For you ftparated'froih a Church Epifcopalr
ly Conftituted ♦, and* your main pretext for
feparatmg was that the Church was fo conft -
tnted : And yet according to the Hypothefis %
Epifcopacy was moft Lawful •, For, as I have
prov'd, \wzzchafcn and' cbrfented to by this
^National Church,-, and it had the Civil Lm>
oh its fide 5 and it had been, for many 3'ears,
the Government in poflefiion.

10 1. II. Your other Argument for fixing
Yhe Schifin on us, you have, p. 14. 1. 20^
£fc 'Tis, that Prejhyterian Government r*af

the

tteUtr III. Cvwmng Tekration. 1*3

> . » • »

the Primitive EJlabtiJbment f and Government if
this Churchy This the Epifcopat Party Hi fir ft,
U.aye, Therefore they aretbe Schijmaticks. Brief-
ly, if you mean, that it was the Fir ft Efta-.
fclifhment, at our Reformation, all the Re*
cords of thofe Times, as I have already fhewn,
are againft you $ If you mean that 'twas the
Eftablifliment when Chriftianity was firft Re-
ceived in this Nation, I tell you plainly, yotf
fihall nev;er be able to prove it. No man can
tell .when we were Converted, nor how owe
Church was at firft Constituted. No compe-
tent Records, to prove either by, are Ettant.;
Our own Hiftorians are all, . by far, too late
to be admitted for probative Witnefles of fiichi
tin Antient Matter of Fad. Fordon, the El-
deft of them, JFloqrifll'd not before the mid-
dle of the 14th Century, that is, more tliafi
a Thoufand Years, after, Aitno 203, to which
Out Conversion is commonly AlEga'd by out?
Writers. ^ But not a Syllable about opr be*
lfig Chriftians, then, in any Author who
wrote within ' 2 76 years after that time. St:
Jerom in his Second Book againft Jovitnan
written Anno 392, hasapaflage which ihrewd-
ly imports that we Were very great Strangers
to Chriftianity for more than 150 years af-
ter the year 20 3. I have fubjoin'd it, but
i m\\ not Translate it. (/)
Pro/per, who did not write W 9- M J G V\ * c
before the year 455, is the c ~ ip t ^kfcJ*
ear lielt Author that makes lusin Gallia viderim
mention of Cbrijiian Scots. Scotos,gentemBritan-

But then 'tis . a QnefKon nicam ' humanis vcfci

wjiether

*>* Litftr til Ctikermng !fifefi£

* r ' .% j

r , m ■- *

fcarnihw * cart *er **«*«* thofe . Cfcrj/Rb#

Stlvasprocorumgre* %' hemeiftioii^ and to

ges «c aiiaientonito whom, fie lays,. Pope C&

Kcodumq; rcperfcne, fcjftTffc ftnt PdUaShs id W

ft«ram Nates & tfmfBifhop'jft. 420, wefe

kasfobfiCiborumde. certain and adniGwledg a
Ijcias arbitrari > . Sco- by all Learned Mert* that;
fornm Natto ttrar* in ftat, and fome follow-

RASAS {* C-m*j. * MaW-'
tiara legerit, *cW tents of IretaKf were Cal-
ais', fetbtor exemp- led Scoti y Stol$. Beite, then, '
fum, nuBa apud eo* wfi finifted his Eccleiia-
conjax propria eft. ffi(;a j Hifto ^ y ho fooner

aCBrfSS: ' *■"» ^ -p < it the ft*

I kftow erf, who lindouot-

ly gives an account of out Cfyiftianity r

_jt then he has not the lean: Infijtiuation o£

My Period of time Whetfciii our Church wj4

Oovern'd without Bi1hdps(> Fypm him 'tis

gather plain that we had Bifhdps. as early

as we had a Formed Chdrcfr. Befides, &r, \>,

. 102. Granting that yon could pfovp that

we had a Church without BifllQf)s, from ther

year 203 to the year 429 to which. ProJper r

cr till the yept 444 to which Bede ( arid after

him others ) refers the comiflg of PaSadhts i\

tf/Hat the better' is your Caufe for it?' How

will it fallow that by receiyjhg Bifhbps, we*

turn'd Schifinaticfes > How cart Yop protfe

(hat we were Obliged tcv adhere pifecifely to

that firft ConftitUtion of our Church > WfcatJ

if during all the .while Ihe wanted Bife'qwJ"

her Conftitutidrfwaif impfrrfc&? And, if Jn^

Lttttr UL Coaksruittg TtterttJ&i. y*J

yzs £o constituted, what letter ArgWKrt
can you demand feu: the Iroperfe&ioft of her
Conftitation, than that, all that time^ and
always fince the Apoftohck Time*, the Qo^
vernqient o£ all Churches whofe Qmftitat*-
on$ jver € owafd to be Perfefi: wa$ unddubt*
edly Epifcopal.

I03. Sit, kt me aft you only one QudK*
on. more* and I have done with thisAfgumeat*
flow comes it to pafi,that thoie of your Patty
dp always foloeenly contead,that this Church
was,, for more than two fall Centuries, Go*
verntf without Bifhops, for which they are
not able to bring any tolerable Hiftorical E*
vidence* while in the mean time, tfvey a*
keenly Rejedthe Apoftolical Inftitution, and
the conftant Pra&ce of Epifcopal Govern^
men t ever fincethei)ays of thcApoftles^ for
which there & as much and m Unqoeftionable
Hiftoriqal Evidence as can be wiflrd, for at-
tefting any Matter of Fad > I have oftett
thought on this, and often admired it, I
take it to be a Myftery : Pray Unriddle it
tome. ,.

104* Thus, Sir, I have fully (hewn that
you have (aid juft nothing in Juftification of
your Separation from us; ana fb, it was a
Catifckjs One, that is, a Notorhns Scbifab
Indeed, 'tis impoflibte to Juftify it For;
when you feparated from us,

iqj* I. we profefs'd the True Chriftan
Faith, the fame Faith which the Catholick
Church profiled in the Days of the firft
four General Councils, W4 haw. neither fob

ftrafie

■

* *$ Letter HI. Concerning Td/erdtjok,

ftra&ed One Article From 'it, nor added Orife
Article to it. We had the beft Rule in the
World (and we ha 4 it from* our Reformers )
for finding out the true Faith * which was •
Searching the Scriptures, and Underftanding
•them as the Primitive. Church Understood
them. To be fure, we had One Vifible Ad*
vantage of you : We adhered to the Confer
fion or the Faith of our Reformers, which
you have defer ted, and iriftead whereof, yoi
have Eftxras'd another, in many things, dif*
ferent from it } in fome, Oppofite to it. "

106. I. Weown'd but Two Chriftian Sa-
craments : And thefe two .we had Admini*
ftred, in as great Purity, and sis exa&ly ac*
fording to our Lord's Inftitution as you oi
any Party on Earth can pretend to. <

107. III. We were fecure that we had Go*
Fernours who had our Lord's Commiffion^W
Rule u$,. to difpenfe the Word to us, and to
admit us to duly Confecrated Sacraments, trt
4 word, we had Bithop$, Bifhops Canonical*
ly and Validly Ocdain'd by thofe tfbu utf-
queftionably had Power to Ordain them," and
Communicate true Epifcdpal Power to them.
Such Bilhops, as, in all Ages of the Churdt
(till the two laft, * divided Ages) were .al-
ways judg'd neceflary to the Being of Par- 4
ticular. Churches * as being by. Diving Infti-
tution the Chief Governours of the Church o&
Chrift ; Governours: who had a full Commit
fion from Chrift to perpetutate a Succeffiorf
of Chief Rulers, and Ordain Subordinate
Rulers for tta regular Government of hii

l,. . ' ' " Ontfchf

Uttetffl. Comeming Tdtratm* 129

Ghardl. Certainly, in tfrisHefpea:, our Con-
ftrtutipn was very far preferable to yours.

106. IT. TW We had Defers ( and what
Qburtib in Earth is abfolutely Feife&?) yet
We had Bone tfofrt made us unworthy to be
reckoned a fonnfl part of the One Church Ca-
tbttick^ none that made it Dangerous to con-
done in Communion with us. Our greateftD*.
/e# <fo far, "atleaft, as at prefent I can think
<yft) wss> that we wanted a Liturgy^ and the
beft Region that can be afirgn'd for our want-
ing One, was our Texiernefs of you, who
redcoti ot fir* a ttaflt, as nd DefeS but a
Perfe&i<»t: We were willing to continue un-
der &ch* an foconrenience, rather fhati fright
you firom a*,'-

109. V. We had ho Sinful Term of Com-
mrnm i> you might bave continued with us
Uritfiout being obliged to Fwallow down any
tiring that was Po$nim. Wt did not require
of you* no not fn Order ta Mmjkrial Com-
*mim fas now you do of us J that you
ftould Profeft a particular and peremptory 5
BtAief pf every 1?ropofition contain'd in oxxt
Cvrftjjhn of Taith^ which we had' from our
Reformers, and which is on many accounts
preferable to yours* W* did not oblige you
to joyn with -us in any Cmmpt fTorjbip * our
Vfyjlup cou'd not be charged with having any
tWbte Idolatrous or S*perJHtious, Immoral ot
Ibtdrriftian, in it* Many Intelligent t eople a**
Eve hasre been frequently at both Jf&rjhip^
Tours audOara ♦, and I hope, iiich of them
tt **e Impartial and Ingenuous will readily

K acknow*

i jo tetter Ifl. Concerning T&ieratiort.

acknowledge that our PqbUck Devotions werfe
as Pure, afld Holy, and Chriftian, and Grave,
and Wett-digejt&t as yours are. Set Forms we
had but Few, and thefe Few ufed in ail ci-
ther Churches. Ceremonies, we had none; no
Church on Earth has, no Church ever had left
of Poajp and Gaudinejs, or more of Plainnefs
and Simplicity $ our Excefs, if we had any^
lay this, not that^ way* Who can contrive
Terms of Communion, Smoother, JEafier^ lefe
liable to Exception ? And then,

no. VL As our JRwt&,our Worjhip, and
our Government were truly Pore and CrtboBcJL
fo we had One other moil: amiable Mark or
a True Cbriftian Communion 5 we had no &H/i
matical Principles, no Principles that tended to
Fprw or Pl^ar Divifions : For\makin§ a found
part of the One Church Catholick, 'tis as ne-
ceflary that a Particular Church's Principles
be fuch as * way Encourage Catholick Unity $
as 'tis that hfx Faith be Sound, or her Wor-
jbip Pure, or her Government Unchallengeable $
and (blefled be God for it) when you Sepa-
rated from us, we had no Dividing Princi*
pies : So far as we might do it without Sin,
we were for entertaining Communion with all
other Particular Churches, all the World over.
We were not for breaking the Peace of the
One Body of Chrifl, for Trifles, for Maggots,
for Handfiils of Moonjhine, for Matters of
none or little Moment. We could have wil 7
lingly continued in Communion even with the
Church of Rome y if, by requiring SinfiilTerms
of u£, ihe bad not forced us from her : Let

her

tetter II I Concerning Toleration. ijt

her Purge her felf of. thole Corruptions
which Defile her Communion, and we. are ftill
ready by Principle to hold Communion with
her as a Sifter Cbwrcb ; and no Lam of God*
ho Principle of Catholick Communion obliges us
to more : We did not think, as many have
done, that we cannot Separate far enough
from her * I mean, that we are hot Right if
we Run not into a direct opposition to her,
even in tilings not neceflary :^ No, we did
not, we, do not like that Principle j it (eems
to have too much of the fenfuality of Schifm i
3nd too little of the Unitive Spirit of the
Gojpel in it : We . are forry that flie fhould
Keep at fuch a diftance from us. On Condi-
tion fhe wou'd be at Peace with lis, we cou'd
heartily comply with every thing that's In*
nocent. In Abort, our Arms are ftretched out
to Embrace as. our Cbriftian Brethren^ and we
are ready to Communicate with all thofe whd
are willing to Profefs the Faith, and joyn in
the Worjhtp, and fubmit to the Government
which obtained in the Catholick Churchy du-
ring the firft Four Centuries $ with all fuch
we are forward to Unite, we are earneft td
;ive them the Right hand of FeBomJbip, ^and
lold Communion with them. Nothing grieves
lis more than the Dirifions of Chnfteridora;
To conclude, , ' - i

til. 7. Our Communion, when you Se-
parated from us, was fiich as cou'd not but
pe owwd to be a Lawful one, by all thofe
ProteftaUt Churches which approye pf the*
Communion of the Church of England \ everi

K i «

H 2 Letter 111. ConcerningTBlerathn.

tq your felves, 'twas liable td fey/ex Excep-
tions'-, and *tis Certain yquy ?r$ threni, «e
J£tf#P# Prejbjjterians (if we ijaay takVthehc
word for it) wou'4 nave cqinfgyed wifli it,
and continued in its And, which is yet o&r
greater Comfort, our Communion w/s fuch,
as we h$ve no manner of reafbh to doubt^
wou ? d have readily Beefl own^d, for a ^itfe^
Lawful, QjrthbdojL Chriftiaft 6qmnninibii
fey the f (btbolieF(jmifr\ Sp the Dgv of the
I. Council 'ct'Nice. ^<j upwards to the Pays
6ftUJppSks. ' ' ^ " ••**

Lay thefe Things together, Sir 5 an^L coiir
fider them without Pjmialijy and, Prejudice,
weigh them in a juft feasance $ >yid then fey,
if you dare, tjiat your Separation wap riot;
GauMi. "~ ' ' " . ' ' •

I have only One ^ing more to ajld he-
fore I end this fetter; t^ilh ypuha<J either
fbreborn to half the Admirable Mr. Dodwett
into this little Scuffle between you and me ^
Or tfo*t, at leaft, yoji had treated 1 a £$rl&»
of fuel} Merit, more Civilly and, HooefHy^
than you have done, p. 12: 1. 5, &c. twnh
you had not riam'd him with fuch fam^ejuifs
of Contempt, and to brinp only two ftf aipf d
Sentences of nis, without, lb much as once
taking Notice of the Principles thpy we^r
founded on, has very little of the Air 6f Fair
Dealing. Come, .Sjsf , Gird oh your A ymoiir,
and take to Task only Two ; of his Books*

w^ipi^/^iz/fejtlftff j and that which you

have

Letter IT. Concermrg Toleration. 133

hrfvtf ri&lfti, hffl Kfcotfrfe of One Jkar and
Q)(e PriijlbadS in VfMch Two yoo have his
lMfltM«s -fo% and fJattly Digested. Con-
ftft«i ftetofottatft Rote thein thxoiighly, aid
tfiMLaifgha* Ibnfc »y6a lift at his Infe-
#&fc#* by doing fo you'll ciceedingly
JStofcr you* cAflfcyitfddo in Extraordinary

t aft f oW Pafden" fot the length of thw
Ixxm, tfie Sutffi& Was fetfi 1 as that I could
*bt ^Sckfer get Rid of it.

r ' • *

•I Ml)

Sir, gtc;

U8, 1704

» I I I I ■ It ' ■ ■ ■' I

- V

i l . If #' f^o' ferine* EeAete 1 nave endear

-* ty^J^Wbfc.J* the ftft
W£ I toot Kohti 6t m youf &»»*. |

aWndw' fd- tiyhoWyoufiavfe^^icflteithe
SetoM-i which -tfafc.iW SeQptfdop^ tbofe

Xmtii Mmtf fyjW- m»aW& is an
Gpiflioii Aat thouW'riot be Tolerated bt any

K 3 Proteftant

* 34 Letter IF. Concerning "Toleration^

proteftant Church My Cenfure of this has
jdivers ways difpleas'd you.. F°r? «K#* you
fall a complaining, (p. 1 $. ) as if I had migh-
tily Injur d you by Inferring from this your
Pojition, that you feem'd to have aim'd at the
Bayijbment of thofe who are of fiich an Ppf-
nion, as being JJnworthy to live in a Pro-
teftant Country. And then> you very keenly
itefent my faying that ypur Bojhion feem'cL
to ftand on this Principle, That no Per/on s who
maintain Opinions which tend tofibvert th$ Jtjlk
thorized and Ejtablffid Religion of a Country ^
pught to be permitted to live in that Country.
Here, you Appeal to your Reader^ and to my
fonfcience, &c. and you ' pffer at Reasoning
the Cafe. Muft the hindering the Rurne of &-
farmd Churches ftand on the fame Principle with
the hindering the Ruineof Pagamjmand Popery?
And the Refiraint of the One trfer the Perf ecu-
tick of the Chriftian Religion ? And ybu add,
that your Pofition doth not Band on Reformed
Churches their. being EJlablijhed by £<*&, but on
their bjehg Reforntd Churches of Chrifi.

2* This Reaibning, Sir^ is fb far above
jny Comprehenfion, that I will not attempt
to Anfwer it. 411 I fay, is* that I had the
fame Reafon for Afjerting that your Pojkim
flood on the aforefaid Principle^ which I h^d
for colle&ing from ypur Pofition that you
^im'd at the aftrteOiid Banifbment. 'Twas Ci- .
yilBanijhment I meant $ And myft not Civil
Banijbment, in Juftic^ fiippofe a Crime cojn-

piittedagainft aCfwZ Mftabjijbment ? All cpmes,
it. ■___*■ tQ ^ Qp C Aj on whether your

JPohtzon

[ « • t « > +

lifter IV. Concerning Toleration, i J$

Psjkion atnfd at feeh Bamjbment * I am ftill
apt to think, it did. This is certain, the
great Reafon you offer for your having no
Rich Aim, is of very finall weight- Tour
Words ( you lay p. 14. 1. 10. ) were, [--JkouM*
?wt be Tolerated in any Protefiant Church /} And
*tis known that Banijhment is not in their Pom* ■•
er : And the Magifirafe may fee caufe to Tolerate
that in the Country ', which the Church cannot
Tolerate in any of her Communion. Briefly,

Sr,

3. Had you Preach'd. your Sermon before
any of y^our Ecclefiaftical Courts, this Eva-
Jion might have had fome Colour : But you
Preach'd it before the Parliament. 'Twas
after ^ou had laid, 1 There are fome Things e-
JpeciaUy incumbent to the Honourable Members of

the High Court of Parliament wherein they

ought to Tefiify their Love to the Church, p. : 9.
1. 23. After you had admonifhed them not
to Wrong and Weaken, but to Support and En-
courage the EJiablififd Government of the Church:
p. ie. 1. 29. After you had boldly chargd
them in God's Name, and as they were to Anjwer
to God, to take heed they did Nothing which
might Prejudge the fend Eftablijtfd Government,
p. 11. 1 11. In (hort, a Twas after you had
Copioufly and Zealoufly Harangued againft
the Granting of any federation \ to thofe of
the Epifcopal perfwajm $ After all thefe things,
I fay, 3 Twas that you came, p. 14. to Ex-
prefs a Singular Indignation againft the a-
{brementiotfd Opinion. Your words were :
And that, I confefs, isfuch an Opinion, that

K4 I

dank Chunk Vq\*%, Si& .Cflniifoikgi jth»t»,
your pifcourfe wa*(b j^yjd$tf&& #>4)m<
Member* of the Higfi Cwt \qf P^tfwieftt,,
'^plain^ you* might have firidv F«oteftp»U
Country, af&well a^Prot^ftftat Qkh$&: 5to%,
Lhope, you do not all&w % PattJiwanfi tto
have Church Powep, properly forc^ll?^ Any
Powpr; thecefort©, tfife < MpnitaK o(r ParUffc
ment were c^pafcij* of i&eiting^we.puj^:
Civil, And as they were Members of tli$
Supreme Civil Court of thfe. Natfbift; t&y
were to Exert it: Ai*ji you ctewgfct thsw-
to Exert it in< an TJttet Refofel tor Tolerate
fuch an Opinion in the Nation: And: Nowv
&>,, Pray, .what was this Other than i that alt
p;rfon$ of fuch ^ 0p;*io» (hould hawbee«»
Mattifalby 48 of T*avlwmmt> . Qfl didyyo^
mean that the Paaiiamant ihould have a&r
dered than to be HangM? Same way or ci-
ther, the Nation wad to be made xad o£ tbeip
Gpiniw. \ but if they wereConfcientiousMeni,
How cou'd the Natio^be made Hid of thei#
Opinion, without being .made Bid of then*
felve*? > On the, Eof ce of fuch fteafonin^ at

thi*> Sirs ll wafe *&& & &*& tfoC^ftfap*
Whit vk* ytm B^hmoHm^ tb*n tfot P&Jpn*
tnho ar* of fitch* an>®pimqn ovgbti mt to be al->
ImedtolfaeinaPr^ Ithenghfi

^he Foundation --pNttp Fim* ^4<then v Si*,
4* (franteng that! miftook jioihv Aim, and'
that by Ibotejfont* Ghwcb^ you meant a iV»-
feftantt EcvUjxtfkal* Society ^ your Pofitioii?eon«
ftpiies ^11 Ohnoxxoa^ to the Pfot of Iwa

Letter W. Concerning Tskrat*

<£ Vffy ftifiareuc^:;It» ftill inferr „_.

Creates part of the. prefect Evdip Cktgp
ought t^&e* asd the CathoBckChnrcfy fa*
rang alithtfe Centuries wfieremi 'twas hec ut
mvei^U^ racaiv^A (^inieiL, oughr to have
be«F JEeckiiafticaUy Qantjlxdy u e> ExcOffir
muittcatedt ^ fort EKpnMnimicaittph k Eccle-
ikftkal,Bam(hflient v and<f 014 ftem very cleaa
for E^mmUflicatiiag all who, ^e of die G*
pinion that Epifisop&L Ordinafijon is Necafl^
ry ; yo» plainly' affirm that 'tis, an' Opinion,
which jpuv Chinch camlet Tolerate in an% of he*
Cowtwufttdif. • •«*''•«»

$. Next, you fallalfoarang, p.. 16. thaC
I quite Vai**d*Medliag w^-your Pofitjen,
mid Diverted to aether. QicrfHon* Tally,
Sir, I ai&t n&t feafible I did fix, I ftill thinfc
J* eame« tfpr tpt jsour- Pofi^bn pretty clofely^
dftly, . feeing it wou'd fcttflgnie fairly to siyf
Journey* End eiaeugh, I took the Smooths
wmf }. that is^ tho' I did net peremptorily
AfiEert the Invalidity of Qriuiatums that are
netEpJcopab^ rat ray &feaw of Proportions
had a* £mxv a Tendency that* way; a* if I
had fo * JHflmtMi^ and & X am totroduc^d to
the MiatovPtapofo of this Letter, which i^ to
vindicate my Scheme y aid this I am to do,
by pK^vmgi whats, in its wanted Proof, and
hyrrenrtvingf the Pifficulties^yoir have offer-
ed ag&mftitt

d..M^ Fkfi Tw* Frcgi>Jittoft3 t which were,
That no Man ought to. be Vwn'd as Gfodt Ambajl
faior^ as Qite Wat > caniRbprtfettt God in nttaJang
Covenant f; &c. without* be hat God's Commiffi-

on :

ij8 Letter IV. Concerning 7 'deration

on : And, That, ww^ God gives no Immediate
Commiffions^ and therefore^ he who pretends to
have bis Commffion^ mufi be in a condition tp'
fiew that he has it from Him or Them whom
God has Empowered to Grant Conmijfkms to AEt
hr his Name $ yoa hate readily contented to 9
fr^6. I 39, &c. My Third , which was,
fbat Bijbops (i. e. Perfons Superior in Order
to Jingle Preftytera) are thpfe whom God has
Empowered to ghe Commifiotts to Men to be Go*
pernors if his Church, you have briftly Re-
jefted j. I muft, therefore, prove it, if I can,
111, endeavour to do it by the following
Steps. And,

. 7. I. To prepare the way for the reft,
let me lay before you fome Conceflions of
feme of the greateft Advocates that ever
Pleaded your Caufe * I might mention more,
but Three fhall fuffice, Sahnafius, Bhndel r
Daite, Three of more than Ordinary Capa-
city arid Diligence $ and who, as keenly
as any, applied themfelves to lerve the
foterefts of your Party : All Three frank-
ly * coiifefs that Jo foon as the Two Orders of
Mi/bops and Prefiyters were DiJKnguiJhed, The
Fbwer of Ordination was Appropriated to the

Bijbops, ( a ) Sabnajuss free-
(a) pun Kpifcopus ly and f requent i y Affirms

trsasft t *» » » *» +**■

trumq; pertinuit: u- ation ot the tower or Ur*
h* diftiogui Ordines dination to the Bijbops that
Cttpti 'font, turn Or-

dinatia non potuit tffe utriufq; Communis-** Sic Epifcopi
Ofdinatio Propria fa&a eft, & acl Presby tcrum defiit per*
finere— Salmaf: w&h Mtfuh p, 28p t ^99* .Vide plura,

UtterlV. Concerning Toleration. 139

f 3 1 7. KvAiAppmt. ad Ubtot de Primatu P*p*. Poft di-
ftindionem Ordinum fa&am & fuperlatum unum Epifccp
pum pluribusPresbyteris, non AJiud nee Ma jus Difcrimen
Inter Utrofque inveftum quam ntEpifcopus tolas jus Or«?
dinationis haberet, quo carebat Presbyter, p. 52* vide
piutaitoi.p. 74> 11 ft, 113,114* M^t 1*3, 152, 264.
Blonde), Jpalqgia fro fintentia Hicronym. $. 157. riw,
Nemo vero jure negavcrit, ex 9120 qiuedam Epifcopis illis
affignata eft fuper Confortes, vt*& v} utClericormn quo-
rumcunque Confecrationibos praeeficnt, ex erundemqu?.
Claffe prodireflt, qui ad Epifcopatus Prcsbyteriiquc gra-
diis evc&os, folenni ritu in demandati muneris poffef-
fionem, tptius Ecdefiae nomine mittcrentor, needle fuif-
fe. Eleftos igitur coniueta manus impofitione, Myftica-
que Prece corifcerare lbli debuerunt j Non Alii quos fe-
cundas in Ecdefiaftica Minifterio Partes pbire Confueti*
do volnerat, vide Plura p. 345. DaiUc Le Scriptis Are**
pagita & Jgnmi % p. 388. Having cited thefe words front
lgtmim\ Bpiftle ad Heronem ( which we acknowledge tci
be Spurious) '£wf#xo** ^fforotSr/^f^ATjw, he Sub-
joyas thus, fe primi Gradu* Minifttos, i. e. Vtri Nominis
Epifcopos inteUigete Oftendit, dum its de qtdbm loquitur Or*
ftnandi p Manum Imponendi jqs diferte trjbuit.

Rang'd them in an Order (i; Si « na porro po-
diftinft from, and Supe- nenda eft inter Qrdir
rior to the Order of By. nesDiftinaio.itoom.

foer,, (b) and he laug* 33*5522

at the J^e* of thofe Ft>- A^tra. p. 11$. «**

J77/J Schoolmen who Aflert Sola igitur Ordinatio

that Jft/i&oW and Prejbrters fadtOrdinisDiftren-

do not make DzJKnH Or- t^JS^A^

1 1 ^ 'ri'jr \ t\ de Fat*, ibid p. 112.

Arc, but Diflerent Degrees & ^fo ifr/r.- p. 403,
of One and the fame Or-
jler. (c) Bbndfl readily
grants that if %iffopajcy

ris Apptr&t. p. 153. See ibid. p. $?> $0, 72, 112, 113,

f H> Mfc l,8 > l %* !3*

was

404*

(0 Nugantur qui
riegant Ordine differe
Epifcopos a Presbyce-

140 Lttter IK G&Kerning Tblenttioh.

was Inftituted by the Apoftles, _ afid if thfe
Povrer of Ordination w& bjr than Committed

to BifhbwL Prefbytereoufc-

£ ftesbwerb* perA- thefrCraiceitons Votihav'e
jfcffoic* l#b* foMataV a Spe&heh on tfte Mat gen*.
UHs proprias dtafda« JfcjiJir ■ confldertng tftat

£""&2* SB??* the « &ufe and %**&

KftSbrtSS «*m% *m*4 to MUd

itoPririifegfa frttf, a* tflenv to' malte then*; wftifc

tie^a ucquani 1 ad fe elfe .fenYfa tfie frretfffibft

tfahafc «£)««&. fora of thorough Convi-

Cntrt- Culpa fit ftr im. ^^ ciK we Imagine,

rterrtnrttr, 5fr. ^wf. £©«d naVe OTUged 1W»

p? ye»t Hurwi. p. Three to mate' md| C8&

37Ti 37^' Vide pluta* <;£#>!« f , f.6 be, dire t&2fr

jm$8 *-rf7. had never male them, if

they had not feen trefy gf eat Reafoft fo*
wring them. If then we lhaTI fkd fhffiv

fferlbttrfd?

never without themy arid 98$ M&'&xMit
to a fhrewd Plea for" ' tiifc JjftwfiHftV of OKB&&-
rfo** that are not Ernfcopttil ff fflerf-we'nlail
find ftfficient fcvi&ftdrtHat WMtf&te **a&
always perform'd By mffiops and neVe* 1 »9Hfi
«tf them, we fliall • tiave' tf fhrfewiW/ %
th» ^validity of Qtmi&dnr tfiat are* rt6fr ff-
pifcopal

8: H: Theh> Let' us flrf!' ddnfider tBe
Holy Scriptures of ihe N&tr Teftatrfeifc tk
fliort,in % them we npd rio Comafiaia Grant-
ed, No Orders Conferred bat' by thole 1 i*ho

had

tetter IV. Concerning Toleration. *4«

h?d Emjcqfal 4ttthoritj either, Porpidfo o? jB-
totnejftq. ' ^phe Cofnnjiffions given by . ptjf
JLprJ to t|ie XIJ. -d/at. iq. gficf to the PQC.
Hyfe 'io.* w$re ljut *hvtpomy : Neither .cKjJ
ih^r Ojnftitute thofe \rfwt jgot thtfp. <*Wr-
n own pf ifye 'CbriJHpn (3ptrcb. Tljie CrrrtftiM
C%rch was not Fouv&d tfll Our Jtor rf reft
from th^pearf. 'iVas after his lUfiirr^li-
on ^at Me (tvJio is #ie (sfreat Shepherd anf
Iff/bog /jf W <W*) &«* t^ e ?3L *f* M* P*ib&
fyijfcxi bty * that iv <3avp th?gi their Coqi*
nyffipni to be the Supreme Goverpours pf
fn* yiffi>le Church. #& '20. £i. t
: j. ■ l^ie Aoofiks thu$ Inverted, with Epifco*
gal Pbp^r Oradn t|ie V#. Jhaqm, -Aft £• #
Wiethe* tfcey : themftfces Otteni %he pf^
tSvJbfters of the Cfjurch of Tmtfalem, ofc
wljeui^r tjiey fijrft Confccrated. &• ^wpjpw tp
be ^7% of that Church, ( which 'tis cer-
tain they did v^y fboii after oqr Lonft
Jtfcenfiob) ?hd thep left it to him to Ori4n
tys own rrejtyter j, comes aH tp one Purpofe j
either way, 'tisplflip, tjipfe firft Preflryters
iiad Ep$opal Ordination, That* Imyofition
cflfoTids which is mentioned A&. 13. 3. was
no Orfimtien; but a Pb&tior BenediSion of
7W wno were Ajtotiles before, while they
wej;e tp enter on a JPeculiar Expedition. The
fjirft Qr fixation of hejbyteri. we^Read of was
^eajornfd by Two Apoftlq^ BqiJ arid Bania-
basl i. e. Two Perfons Cloatbed with Epifco-
pyl j&tbnrih, ip ap ; Eminent , Degree. J&. 14.
23. We find 5Rm6tiy when he-taras Settled Bi-
ijiop of i?p^wj (which was nor done during

all

H* Utter IP. Concern/^ Toleratiotu

all that Period of Time St; Luke accounts for
in the Book of the A&s of the Jpofiles) in
Full Poffeifion of, at Ieaft, the Chief Paver
of Ordination. This is Evident from the
Rules laid down by St. Paul, i Tim. 3. to be
Qbferv'd by him in Promoting whether Pre-
jjbyters or Deacons, ttis having this Power
is alio plain from 1 Tim. ;. 22. and 2 Tim.
2. 2. As much is Evident concerning Titus^
from Tit. 1. ft &c. And who can reafona-
My doubt that the Hi. Arigels (L e. Bifhops)
of the VIL Churches mentioned in the Firft
Three Chapters of the Revelation had the
fame Power ? 'Tis evident from the Epiftles
written to them, and your own Bbndel^
(Prof, ai JpoL pro Sent. Hierori. p. 6 .) Cpn-
fefles, They were Chargeable witn what
Male-Adminiftrations foever happened in
their Refpedive Churches. How, could this
have been, if Ordinations cou'd have been
erform'd without them ? Whereon can the
ight Adminiftration of the Affairs of a
Church Depend more than on due Care and
Caution taken, that he* Officers be Worthy-
Men, and fit for their Imployments ? But how
cou*d thofe Angels have been obliged to take
fuch Care and ufe fiich Caution, if Officers
could have b?en OrdaiiCd without Dependakce
on them ? How cou'd they be made to An*
iwer for the Pradices of thofe who had not
their Commiflions from them, and were not
Sub je£t to them ?

10. Hitherto then, and fo far as the Scri-
ptures inform us, All Ordinations were per-

forofil

IV. CmerningJvleration. MJ

Foftn'd by thofe who were Superiour to Or-
dinary Prejfryters. The; only Text you have
produce^, The only Text your Fathers of
the Weftmitijter Aflembly could find to be
produced as Countenancing Prejbyterial Or-
dinations, is, i Tim. 4. 14. But I am per-
fwaded it cannot do you any Service. This
is certain that even mppo/uig the word *&-
tf&TegW in that Text did unqueftionably fig- '
nifie a Society, a Senate or a Colledge of Br&*
Jhyters y yoi\ fhall never be able to prove that
'twas any thing like to One of your Mo*
dern Scottijh Clascal Prejbyteries. How
will you be able to prove that there were

. any of your Lately Minted Order of Rid-

. iffg Elders in it ? Perhaps you'll lay, Riding
Elders do not Concur with you in the bnpo-

Jition of Hands. I afk, Why fo ? Have they
not, at Jeaft> by your Principles^ the Power
of Government in Parity with your Preach-
ing Elders ? , Why 3 then, fhould they not

. Concur in the Communication of it? But

. to come nearer you :

11. Firft % Making the juft now mentioi*-

«d Supposition, viz. That the irettflulfegw was

t a Senate, &c. How will you be able to prove
that 'twas a Senate of Ordinary Prefbyters ;
St. CbriMom, and divers other Fathers are
pofitive that it was not : And their Reafon

: is 5 that Timothy , was a Bifhop $ and 'twas
never heard nor read of, that Prefyters cou'd
Ordain a Bijhop. Befides, I afk, do not thofe ,
of your Party, that they may avoid Ttnuh

thy's

ffyY having fceett a ffjr/fcop, <?omtn only oflSrm
.'tfeat he was an &vmgeUfti i. <e. an fe&raor-
* ordinary Officer? ^But If *te was an £xtm-
ordinary r OfficW, how conld Ortlioary fW-,
fiyters \Mbnn l»m* Kow coiM they give
tim aa fectraordinaf y . CJotaUEfiffitfn > 'Can
an Ordinary Authority G&ninuitiarte any
~£ower that is afeeve Ordinary * Whd be-
£4es*God v hknfelf, ^rthtrfe wiio have an Ex-
traordinary <Zommfft&n from him, <an give
^Commiffion to RejKefent him Extraordi-
narily^ Nay.

*2. Swmabfy Even foppofiftg that Was
an Ordinary Tower wfuch t*aw% neoeiped
and tfhey were Orimary ifajtytcrs who ajlift-
*d in me Collation *>f it 5 k will never fol-
low that it was purely a fWJ^raf Qriina-
tkn. Tis manifeft from acfo^i. 6.&a£
St. ft*trf was pe&nt and lad on Ms Hantfe,
*when Han^s were laid on ffihmtfy. Bat it
'Imotby was tbOrimffi^ iflre are fofer from
fiavirig a- Pattern 4f*ii Qr&mtiw perfiwm-
ed by fingle Frejbyt^ l^aC,<oa the contra-
ry, we have a very jak One of an Or-
£nathm^ jperfb?m ! d fey ^a JK/kp WiA ihe A£
fiftaiitcs or frtjby/ten* A JWJfoft • 1 fay r ftr 3f
•they jtfere only X^Vtoty VirefiyMn wfio aa-
pefed Hands on Tmofby, ym wM not, I
liope, deny 4*jet St. &<m was $*pmeur in
both CW<?r gj*A IWerto them. And this
will feem yet more jdawfibfe, if wecoflfr
tler the ZGrkk Prepefiftorw ufed by St. Pant
m this matters For. a'!**. 1 . 6. «w ftepqF*
•'.-'■' tieti

LHterW.CmcermngTdtrdtioh. *4$

tfon is Ma, jper, l^ JH <? ©»»9i««« «?ff 3<eif*» m*
By t&e Impojhion of my Hands. But
I Tim. 4. 14, 'tis otily M*foc, aiWL #/fi, ^j
hnAtmi Jff wi* r <fi mpfffb-nkA*. JSnM the lay*
ing &n if the Hands of the Prejbytery. In
fliort, he knows little off the Greek Lan-
guage^ who knows not, that, in the pro-?
during Effects, or ( which in this Cafe is all
One ) the Conununicatioh of Powers, £ni de-
notes the Brindp&t, and Mwi only the A£
fiftent Caufes : So that the , Refult will be f
St, Paul, as BiJbop y Ordain'd Timothy with
the AJJiftarice of iome Brejbyters* All this is
on the Suppbfitidn thkt the word n&Cv-woy.
1. Thn. 4. 14. muft needs fignify a Senate or
College of Prejbytersi But then,

1$, Thirdly^ What if there is no neceffity
to underftaiid it fo? What if it may be
fairly underftodd ( as Calvin, Infiit. Lib. 4,.
Cap. 3. § 16. and divfers of the Antienti
Underftodd it ) to fignifie not a Cottedge of
Prejbyters, but the Office of k Frefbyterj Thij
is certain; l to underftand it fp, imputes n<*
ftich Harfti and Improper Language to the
Holy Ghoft, as, that an Office ihould lay on
Hands. Dp but read the Verfe with a Varenthe-
jCr in it, ihiis, Mi *piK* ti ** co} ^«t«V*ai'i®- (•

▼5 mu*$in*tl* : And what Ihould hinder it to
be ttnder'd thus, NegleQ ndt the Gift of the
Frejbyterate, qr the Office of a Prejbyten, whicti t
is in thee % and wtfich was given thee by prophec}
ipitb the laying on of Hands ? There are fnany
to hard Hyper bttt* (ifa Tranfpofition of vrbidi

L ftoti

146 Letter VL Concerning Toleration.

from the Plain Grammatical Order) in St*

, , „ Paul's Writings. Innms %

Ha?refes lib. 5. cap. 7. ' . ■>> ~ ^> r , > . r x

obferves that s. p<*/ notice ot iome or them (/^

propter velocitatem And Origen in his Com*

iermonum fuorum, & mentary on the Epiftle to

propter impetum qui the Rmms comp l a i DS f
in ipfo eft ipintus; • , • *. ^ "

Bfpttbais frequenter thern > and imputes them
ui ituf : And lie inftaa- to the Gcilian Idiom. To
ces in three places, fey, as fbme hare laid,

ViZ ; n fir b % f of' that * e .W ** 1 wf*0ur*i*w

3.19. ry. 2. j Qt ^ not j n a Qt ^ er pi ace

of the New Teftament, Signify the Office of a
Preflby ter, is but to Trifle. For in all the New
Teftament, 'tis only thrice to be found $ and
in neither of the other two places (which are
Ltth. 22. 66. And Aft. 22. 5.) doth it fignifjr
a Senate or College of Qhrifiian Prejbyters. And
nothing more certain than that many Au-
thors, well flailed in the Greek, have uftd it

to fignify the Office of a
(g) The word * f s*. ftejbyter (g) By this time %

felt* * *"» ft *« * *

of a Presbyter or El- the New Teftament, there
der, in the lliftory of is not one Inftance, I may

Suftnnav. $Q- Edit- Francf. An. 1597. Fol. ITa/^. fre-
quently ufes it fa, particularly /*'£, 6. H E. *.//>. 43. He
cites Cornelius Bpof J^owe writing to Fabius of Antiocb*
concerning Novtoiutm, thus, KaTwgfl&Sn t* vftf&prt-
ex* X& X*&¥ t? '£*?<rjtSjr* 7* cmBif7& wire* X"*&&
«* nrfwPvTteiv kKi\& v . The Presbyters of Mareo$is> in
their Epiftle to the Synod of Tyre 7 An. 33$. Recorded
bv Atbamfim Apolog- 2. fay of Ifctyras, that he had fallen
*} i##<l*vf*f tfe-orofeiT? TfKTiSwriftMr, even from aS
pretence to the office of a Presbyter. Epiptmus Hen 64„
Se$. 2. fays of (;r/^ f *rf yap tJv g Vf fflvrtefr k«-

Letter IV. Concerning Toleration. M7

T*£*»£«i to xeiv, tvvl 7? a*V«*, that he bad been ho-
noured by being promoted to the Office of a Presbyter
before he facrifie'd. Jcrom* Epift. 6u ad Paihmachium
cap. 16. Num iogavi tent qrdinarer ? Si fie Prwtyferi-
jnntribois, utMonachuni nobis non auferas, tu videri§
f de judicjbtuo! Sin autem fub nomine Vnsbyterii tollis
mihi propter quod feculum reliqui, ego habeo quod
femper habui, SV. Here the word Presbyterium is twice
taken, in one Breath, for the Office of a Presbyter, not
for a Senate of Presbyters. More Authors might have
been cited to this Purpofe ; But thefe may be iufficient
for a Sample.

fay, not pile Infinuation of any Ordination
performed * of any Commiffion given, with-
out fbme Perfbn qr Perfbns which had Epif*
copal Jntbority. Proceed we next,

14. Ill To confider the Light we may
find concerning the SubjeS of the Power of
Ordination^ in the Genuine Writings of the
Antienteft Fathers of the CathoEck Church.
Only, let us not negledt to carry along with
us the abovementioned Conceffion, which
was", that Co fbon as we find the Two Orders
v of Bijhops and Prejbyters diftinguifhed, we
may fecurely conclude that the Power of Or-
dination was appropriated to the BiJ/wpt.

I j. Begin we with Clemens Romamts $ This
Apoftolick Author ( mentioned by St. Paul^
Phil 4- 3.) in his Genuine Epiftle to the Cor,
rmthiam (written long before the Death of
the Apoftle St. John^ probably before die De*
ftru&ion of Jenifahm) very clearly diftin^
guifhes the Two Orders ; the ifLptfit and the
9f%ggir%0i i The Chief Govermkn and the
Prejbyters. In ofle plafce he commends thiS
Gorintbians, for that they didbnee walk accord-

h % in&

148 Letter JV. Concerning Tblerationl

btg to God's Laws, being fubjeB to tMr^CMef
Govervours : and paying due Honour tp their Pre-

Jbyters (6) In another he
(*) Scft. 1. has tj^g Exhortation, Let

us Worffiip our Lord Jefa Cbrift, whofe Blood

was given for us : Let us Reverence our Chief

Rulers •, and let us Honour
(0 Scft. si, our Pm b yters (i). i n *

third, he exprefly enumerates IV Orders in
the Church : The High Prieft, the Prieft, the
Deacons, and the Laity. And nothing plainer
than that he afcribes them to theChriftian
, Church. His words, as near as I can tranflata
them, run thus •, To the High Prieft proper Offices
are committed ; To the Priejls their proper Place (pt
Station) is affigned; the Levites have their pro-
per Minifteries $ And a Layman is bound by Ld-
ick Precepts, or (which is all one) to Laick
Performances ; Let every one of you Brethren, in
his proptor Station, give Thanh to God, Living
c onjcientioitjly, and not Transgr effing the pre-
scribed Rule of bis Service, or Miniftry. (k) .

OOSeft. 40, 4?. Edit, per tfoannem Clericum, Ant-
mrcrpix. Am 1698. Vol. I. Fol.

16. Hermas, alfb another Apoftolidc Au-
thor, who likewife wrote long before the
End of the Firft Century, very clearly di-
ftingmflles the Three Orders, of Bijbops, Pref-
byters and Deacons. Thofe fquared and white
Stones (fays he in one place) are the jipoftles
• and Bijbops, and Do8ors or Teachers, and M»
wfiers or Deacons, who by the Divine Clemency
itaving entred, and born tbeOffice of v BiJIido, ami

Taiigbt,

Letter IV. Concerning Toleration. 149

Taught , and Mimftred, &c.
(I) In another place, he
expreflj calls the Bifliops,'
The chief Rulers of Church-
es, (m) And in a Third,
he , particularly mentions
Clemens as Bifliop of Rome.
Thou Jhalt write two Books,
and fend the one to Clemens,
and the other to Grapte^
And Clemens Jbatt lend to
Foreign Citiej, for that is
his Privilege, (n) Thus, I
fay, he clearly mentions
Clemens asBilhop of Rome:
For, Who knows not that,
In thole earlier Ages of
the .Church, 'twas the Bi-
fhops province to lend all
Circular, or Commenda-
tory, or Communicatory
Letters to other Churches >

M'Lapidesquidem
iUi quadrari, & albi- —

Sunt Apoftoli & Epif-
topi, & Dolores, &
Miniftri, qui ingreffi
funt in dementia Dsf,
& Epifcopstum Gcffc-
runt, Docuerurit, Mf-
riiftraverunt, Sanftc
&modefteJE/tr5*Dei,

(nOZpifropi, id eft
Prafides Ecehfurum.
Lib. 3. Simil. ?, Sett.

(*) — Scribes ergo
duos lib:!Ios,& mitres
unum dementi & u-
num GrApt*i Mittec
autem Clemens in ex-
teras Civitates, illi
enim permiffum eft,
Lib. u rif. 2. ScQ. 4.
Edit, per Ckricum, ut
Supra.

17. Ignatius, that Glorious Martyr, who
died early in the Second Century, has fb of-
ten and fo manifeftly diftinguifhed the Three
Orders h fb copioufly enjoyn'd SuhjeSion to
Bifkogs 5 and fo frequently inculcated, that
nothing relating to the Church fhould be done
without them 5 that to tranlcribe what he has
to tKefe Purpofes, were almoft to transcribe
all his Epiftles. At prefent 'tis enough to
tell you, that 'tis not very likely that he who
did not allow Baptifm to be performed, nor

L 3 the

i5° Letter I?. Conca mnglolei at ion.

the EuchariSt to be Confcrated, nor W-
feafis to be kept, nor. JJfemblies to be held *
Na)r, rior Marriages to be §o\emn&jL#ithout
the Bifhop * would have allowed Ordinations
(a Matter of the Higheft Confequence ) to,
have been performed without him.

j 8. Polycarpus, that Jpoftolick and Prophetkk

DoBor and. Bifhop of the
(o) So he is calkd by Catholick Church of Smyr-
the Church of Smyrna m /x Qrdain'd Bifhop of
in their excellent .En- .* 1 >,•. i .r ^Jj&r,.
cylical^^ written ^^ fc '^ -W&*
immediately after his tbemfelves, (p) in the very
Martyrdom. See it in firft words of his Epiftle
£*#£. #. E. Lib. 17. j t h e Pbilippiam, clearly

P 7rt So jfeM*f»* diftinguilhes himfelf as
3. cCp. j.' ' Bijliy, from his Prejbyters.

*tK$vn&i 9 Sec. Polycarptts and his Prejbyters
fo the Church of God Lodging in Philippi, tfc'
t 9. In the Hiftory of Marcion^ as Epipha-
vius gives it, H&r. 42. §. I, 2. We have a-
nother Bright Evidence of the Diftin&ion of
the Two Orders of Bijhops and Prejbyters : In
a word, Marcion being for his Lewdnefs, Ex-
communicated by his own Father, the Bi-
fhop of Sinope^ and finding his Father In-
flexible in that Matter, came to Rome upon
the Death of Hyginus the Ninth Bilhop of
that City, and Applied to the Prejbyters there,,
earneftly befeeching them to receive him in-
to their Communion $ Thinking, that this once
pbtain'd, he might ftand fair for the Vacant
JBifhoprick : But they rejected him, and they
$id it for this Reafon, He was Excommunicato

Letter IF. Concerning ToIeratioA. i5*

ed by a Bijbop *>f the Catholick Church, and
the Fundamental Laws of Catholick Communion
forbade them to Communicate with Excommu-
nicates, without the Allowance of the Bijbop
which Excommunicated them : Here, I lay,
we have Irrejijtible Evidences of the Early
Diftin&ion of the Orders. Marcims's Father
was Bijbop of the Catholick Church, and one
who was Remarkable for the Exa8 Difcharge
of the Epifcopal Office, as Epiphanius words it
He had exadily the fame Power which Bi-
Jhops in After-times had, he had the Paver of
Excommunication juft as Synejius had it. Thofe
whom he Excommunicated could not be ad-
mitted to Communion by any other Bijbop.
And we have him fairly uwig the above-
mentioned Right or Privilege of a Bilhop,
in fending his Circular Letters to other Church. .
es to give them an account of his Difcipline-
And not only fb, but we find Hyginus Dead,
and the See Vacant, when Marcion comes to
Rome, and we find him applying to the Pre-
fiyters, and Ambitious to be advanced to the
BiJIwprick : And all this happened, even by
fllondeVs Calculation, about the Year 145.,
or 146, but by the more accurate Calcula-
tions of the Admirable Bilhop Pearfon and
Mx.Dodwel, about the Year 127 j without
Queftion, before the Year 1 30.

20. Adrian the Emperour, in a Letter writ-
ten to Servianm the Conjul, about the Year
132. in exprefs Terms Diftinguilhes between
the Bijbops and the Prejbyters of Cbrijfians*
The Letter it lelf you may lee Tranfcribed

L 4 from

i §* tetter 1V\ Concerning Toleration.

ex ofEcina Hickiana Life of Satwnitm^ (q)
An Dam. 167 1 Tom. 2V p. 719, &c. :

21. Dionyfus Bifhop of Corbtth^ about the
Year 160 wrote divers Notable Epiftks, par-
ticularly Ow* to the Athenians^ wherein he
put them in mind of their DefeSions f ronj,
the Faitby upon the Death of their Bifhop
Publius, till his Succeflbr 0uadratus (wha
wrote and prefented to Adrian the Emperor
an Excellent Apohgy for Chriftianity about
the Year 123) recovered them to Order and
Orthodoxy $ and in that fame Epiftle he fay*
tfi^t Diwyfius the Aeppagite (of whofe Con-
yerflon w£ read -^Sf- 17* 34«) was the FjV/?
Bifhop of the Church of Athens : He alfb
wrote another Epiftle to the Gnojfians, where-
in he was Earneft with their Bifhop fhytusj
that he wou'd have fuch a Regard to Human
Infirmity, as not to impofe the Heavy Toke of
-Celebacy on the Necks of the Brethren, where-
by we may Underftand what fort of Bijbopi
he meant 5 That they were fuch Bijhops as
had Unqueftionably the Supreme Ecclefiqftical
Power within their own DijtriSs : You have
an Abftradt of both Epiftles in Eufeb. EL E.
Lib. IV. Cap. 23.
" 22. Hegefippus^ One of the Succejfim next

( r) sufib. ft *. Lib. t0 . tbe A pofH* (r) An An r

%. Cap. 23. cient and Apojtohck Man

• CO Vide vpriam (s) Publifh'd his Fme

C«d 232. faks of Ecchfafiical HU

Letter IK Concerning Toleration. i?$

fivry very foon after Eleutherus's Promotion to
the Epijcopal Chair of Rome 5 that is, as the
Learned Mr. Dodwel Reckons, about the Year
%6i. Of thefe Books we have divers Frag*
merits in Enfebius^ particularly ope very Me-
morable, wherein he Records, That Jcmiet
the Juft was Bijbop of Jernjalem, That after
James's Martyrdom, Simeon the Son of Cko-
|>&a*, jc &hother of our Lord's Coufins (Born be-
fore* our Lord himfelf, ) was Unanimoufly
Chofen to be the Second Bijbop of that Church 5
That, during his Epifcopacy^ (he continued
a Cbafl Virgin^ and that twas after his Death
{ which happened in the days of Trajan)
that One Thebvthv^ Angry for his being difc
appointed of the BiJboprick y was the firft who
attempted to Corrupt her with Herefy : In
that Tame Fragment he alio tells how he him-
felf was at Corinth, arid that the Church
there, continued Firm in the Profeffion qjf
the True Faith y under the Government 01
Bilhop Primus ; thereafter he came to Rome y
where he Digefted the Succejion of the Roman
Bifbops from the Beginning to the Pontificate
of Amcetus y whofe Deacon Eleutherus then
was ; and he adds, That in every Succeffion
of Bijbop s he had Digefted, and in every City y
thittgs were agreeable to the Will of the hem ami
the Prophets and our Lord. , t
fO Have we not, here, L £\*g** E
the Orders Diftinguifhed
in and from the Days of the Jvofihs ? Tis
Certain that when James was Btjhop of Jerk-
Jalem, there were many Prepyters belonging

1 54 Letter IV. * Concerning Toleration

to that Church $ St. Lnke tells us, A3. 2 1.
1 8. that when St. Paul, and thofe who were
with him wen^; in unto James^ All the Pre-
flytsrs were Prefent. And what Reafon to
Doubt that it was fo alfo in Corinth and
Rome ?

23. ben&us> as Mr, Doimel reckons, Aged
about 80, wrote his Five Books againft He-
re/ies, about the 177. And in them nothing
Clearer than that the Order of Bijhops as
Diftinft from Prejtyters Was Inftituted by the
ApofUes. Turn only to the Third Chapter
of the Third Book, and you'll find Irrefuta-
ble Evidence for it 5 there, forfilencing all
Hereticks, he offers this Unanfwerable Ar-
gument : " That their Doctrines were not
" the fame with the Do&rines of thofe whom
46 the • Apoftles made Bijhdps, and their Suq-

" , cefibr s downward to the

(«) Habemus annu- « ti ^ e j^ WJ . Qte j n ( u j

F&*fi in Enkfiis, demonftrated by conii-

& SocfifSaics coram " dering the Succeflions

affs-fd nos yii nihil « f Bifhops in every
tale docwrnnt aeqoe cc Ghurch b t ^anf

SfSS. qUaIC * " that wo^'d be too te-

. " dious, he reftrids him-
* c jfejf to Two * ,the Church of Rome, and the
" Church of Smyrna : As for the Church of
* Romr, he tells us, That after the Two A-
poftles St. Peter and St. /Whad founded it 3
they committed the Government of it to
Linns h then, : he ,gjves an Exaft Lift of
" thofe w^Q, uLU the time he wrote, had
~ •'*•'•' * " Sno

k» ■

Letter IV. Concerning Toleration, 1 55

* c Succeeded to Linus, viz. Jnencletus, Cle-
mens % Evarijlus, Alexander, Sixtus, TeUJpborus,
Hyginus, Pius, Anicetus, Soter and Eleutberus.
Now, that thefe were Church ,Governours
Superior to Prefbyters is Plain : For, i. He
Deduces the Succeflion of them as of Single
Perfbns, and nothing more certain than that
in the Church of Rome, then the Greateft
City in the World, all the while, there were
many Prejbyters : There were many Prefbyters
in far LefTer Cities, and far lefs Numerous
Churches, fuch as Jerufalem, Corinth, Ephe-
Jus, Smyrna, &c. Nay we have already feen
that, when Hyginus Died there were many
Frepyters in Rome ; and under Cornelius the
aotb Bifhop of that See, we find no fewer
than ±6 Prefbyters, (v)

T ^ r J jc a. m (tO See Carnehms

2. Iren&us fays firft in ^ t0 pMm of

general, of thofe Bilhops Aatioeb Eufcb, H. e.

whom the Apoftles fet o- L 6. C. 43.

ver the Churches, that ( » ) *«*■ fi f?

they gave them their own t g" i jgfe £

Power, their own Locus f m y utemJib rdi-

Jlfagifleru t that is, fuch a quit perfeSos docebant.

Power as the Apoftles ** vel "»xime trtde-

themfelves had, fuch a "V «? #*" j£*

•n 11 JL k a: • tpfm Ecrtefiu commit*

Power as all the Affairs Skm: raldeenimpe*-

of their Refpe&i ve Church- fiBos S? irupnbeufibU

es were chiefly to depend '« in omnibus cos vo-

on. (w) And then, par- £'*» <*> 9™ &

ticularly, ?. That the ^, fuum ipforum V

Two abovenamed Apo- cumMagifterilrwiw-

ies quib'M emend its agemibm fieret magna mi Jit as Lap fit
auttm, fumnu CahmitM, Irerarus, Lib, Cap. 3, '

files

i5 6 Letter IF. Concerning Holer at ion.

files Lino Epifcopatum admimftranda Ecclefia
iradidervnt, as 'tis in the Ancient Latin ver-
sion, or as 'tis in Irensmis own Language,

Afro* ? <i amft&vrnt ymufyittf v»i'%ttX<mv : lb?y.

committed to Linus the Admini/lration of the E-
pifcopacy, that is, the Eptfcopai Power, tUe
Chief Power, at leaft, *f Ordering Church .
Matters •, no modeft Man can make lefs of
it. Next he inftances in the Church of Smyr-
na. Polycarpus, whom he himfelf in his young-
er years knew, and frequently heard Difeourfe,
tffc.) he (ays, was Ordairtd Bifhop of Smyrna
By the Apojfles. And He, and tbofe who Suc-
ceeded to bitn, or, as 'tis more Emphatically
exprefled in the Greek, *} it pe^ef w JW§/€>-
p w * rSn^uw'f^w ^v«r» i. e. Tbofe who by
fmcefion got poffejjion of his Throne, taught fo
and fo, &c. We have already learn'd from
St. Polycarp's own Epiftle, that when he wrote
it (which he did, much about the time of Ig-
yatiufk Martyrdom, i. e. according to the
common Calculation, An. 107. at lateft, be-
fore the year 116) there were Prejbyters (who
fate on Inferiour Seats) in Smyrna. What
then can be more manifeft than that St. Poly-
carp, and thofe who fucceeded to his Throne,
were perfbns fijperiour to Prefbyters ?

24. Polycrrtes Bifhop of Ephefus, in his Ex-
cellent Epiftle written to Vi&or Bifhop of
Rome, while the Controverfy about the Ob-
fervation of "Eafter was hot, that is about thp
Year 189, tells him that he (Polycrates) was
then Agpd 65 •, That feven of his Kinfineij
had been Bifiops before him, and he was the

Eighth

Letter IT. Concerning Toleration. * 57

Eighth, (x) Now 'tis cer-

tain, there was all along j/?J< "1?** R
a Colledge of Preyjbters at • v c 25.

Epbefus, even before a Bifhop was fet over
them. We read of them, AS. 20. and as I
have already insinuated ( and the Learned
Dr. Pearfon (y) has to a
Demonstration proved ) W AnnahVduiin ?.
'Twas after St. PanVs Li- ^iSt 8 ^^ 1 -
beration from hisfirftlm- rum Mmm Ep f fcopo .
prifbnment at Rome, and rum cap. 9.
by confequence, after the
Decurfe of all that Period of Time St. Luke
accounts for in the Hiftory of the A8s of
the Apojfles, that Timothy was made Bifhop
of Epbefos. And if Timothy as Dr. Cave
Conjectures, (%) Attained, , x , #f . _
to the Glory of Martyr- seft 8 . ;

dom towards the End of
the Reign of Domitian, nothing can be more
Reafbnable than it may be to allow to Poly-
crates's Seven Predeceflfors and Kinfinen, all
the Interval between Timothys t)eath, and
Poly crates* Promotion.

25. Clemens, a learned Prejbyter of the
Church of Alexandria, under Bifhop Deme-
trius, wrote his Stromata before the End of
the Second Century, wherein he twice ei-
prefly Diftinguiflies the Three Orders of Bi-
fliops,. Prefbyters and Deacons* affirming
that in Holy Writ, proper Precepts are given to
each Order, (a) Ana in , .
his Clebrated Difcourfe, J?lTZ'}^iP
Jfctituled, vV i^W **«*«*■**

aft 1-

h-_*t.r^A»

158 Letter IF. Concerning Toleration*

vkv<n& ,. He records that' the Apoflrle St.
John hav ng, after the Death of Domitian,
return'd to Ephefus h travelled through divers
Neighbouring Countries •, in fbme, Ordaining
Bifiops $ in fome, Forming whole Churches $
in fbme, Promoting filch as the Holy Ghoft marked
out to be Clergymen i) And there he alio tells,
how the fame Apofth came to a certain Citjr^
and there finding a certain handfome Youth

committed him imi,<jrS.rt **£*?«?? &mffKov<» 9 to

the Care of the BiJ/jojf who was fetover all. (b)

(£} Sec Eufch H E. Hb.$. cap. 23. See alibthe
Difcourfeit felf p. no. edit. Oxon. An. 1683.

26. TertuUian, who was Or dain'd a Prejby^
ter of the Church of Carthage about the
year 192, as he frequently diftinguifhes the
Orders, fo he clearly depofes for the Apofto-
lical Inftitution of Epifcopacy. Two Fair and
Irrefragable Teftimonies he has to this Pfor-

g)fe. In his Book about the Prefcription of
eretich, . he has this notable Reafbning a-
gainft all Herefies in the general, That None
of them could pretend to have an Apofth for its
Author $ And Nmie of the Heretich were able
to Jbew that their Churches were Founded, or
their firfi Bifiops were Ordaitfd by any Apoftle \
or any Apoftolick Perfon perfeveting in Commu-
nion with the Apoftles j yet this, he lays, was
the way the Apoftolick Churches ohferved, in
their Reckonings. For Example, The Church
of Smyrna Relates that her Firft Bifiop, Poly-
carpus was inftatted by St. John, and Clement
by St, Peter : And all the Reft reckon the f ami

way:

tetter IV. Concerning 1 deration. * 59

way : They can all Jbew who were appointed by
the Apqftles, to be their Bijhops ; ana, in order-
ly Succejjivn, to Hand down the Apqftolick Do-
3rines to them : And this was a way of Reckon-
ing which no Heretich coud
pretend to, (c) And in his Jil C ?T? fi - **

xiD i • ii a tt (nxrefesjittdent inter*

jpbBook againlt the He- fererc fe atati Apofoli-

retick Mar don ^ We have **, ut ide* videantw ok

(fays he) tbeChurcbes found- ^pofioJU tradira, quia

ed by St. John .• For tbo y & A ^°j! 5 f™J*

-Kit • • a cv t u » pofumus dicere Edant

Marcion rejeBsSt. Johns ergoonjGMESEceie-

Revelation, yet the Series of fumm fuarum evtivant

Bijhops carried up to its 0* ozpwENL Epifcap*

rigind wiB be found to have ***fin** : it*t"J** <

c* TrJi*. £,.> :1. J:+l~«. sj\ f #w ab tnttto deem*

St. John for its Author, (d) ,/„ ww> 9 ut pRlMVS

file Eptfcopu* aJiqum ex Apoflolis vel Apofiolicis viris, qui
tJtmai cum ApofloJis perfeveravcrit, babuerit auftorem 2?
antecetfotem. Hoc enim medo tcckfi*' Apoftolic* CEN"*
SUS:fw Peferunt, ficm Smyrnaeorura Esclefia Policar-
pum Ab Joanne Celkcatum refert ; ficut Romanoruro,
Ckmentcm a Petro Ordinatum itidem : perinde utique&
cater* exbibent quos ab Apoflolis in Efifcopatum confli-
tutas Apoflolici S minis traduces babe ant. Confingant talc
aliquil Herethi, &c. Deprefcrip. cap. 33.

Id) Habemvs €$ Joannis ahmnas Ecdefias nam etfi A*
focalypfm ejus Marcion refpuit, Or do tamen J&pifcoporum ad.
ptiginem rccerfus, in Joannem flubh Jutborem. Adverf.
Marcion. Hb m ^.cap.^

And that in both Teftimonies, he meant
Bifhops in a proper Senfe, is not only plain
from his always Diftingnilhing the Orders,
and his always giving " the Succejfion of Bi-
jhops as of Singular Perf&ns, in every parti-
cular Church * but alio, 'tis clear as Light,
from what he has in his Book about Bap-

tifm

t6o Letter IV* Concerning Tolerdthiu

tifin, ( One of the Firft he wrote ) where fife
exprefly aflerts the Epifcopal Prerogative in &
weighty Matter * for having propofed the
Queftiori, Who has Authority to Baptize ? He
an(wers thus, The High Prieft y who is the Bi-
Jbop, has the Power of Baptizing; and, in fib- _

ordination to him^ Prejbyters
( e ) Dandi quidem an g D eaams . but not with-

JBpifcopus ; Dcbinc Presbyteri & Stiaconi, non tamen fine
JEptfiopi jiuftoritaie, propter Ecckfix bonorcm quo falva
faJvapax eft. Vc Biptifmo Cap. iy,

27. Sir, ye was pleas'd (p. 27. /. 15.) to
fay you was fure, I was not able to prove that
Bifhops were the Chief Ordainers in the JRrfi
Century. If you'll admit of the abovemeri-
tioned Conceflions fo frankly made. by Three
of your Beft Advocates* I think, I have
prov'd, they were. I think I have proved
this much, even tho' you fhould di/claim
thofe Conceflions : I have prov'd that Proper
Epifcopacy was the? Government Inftituted
by the Apoftles $ by Confequfcnce, the Go-
vernment which ' obtained even in the Firft
Century \ Two of my Witnefles wrote in it,
other Two Flourifh'd and were Confecrated
Bifliops in it} The reft lived fo n'ea£ to it
that Common Reafon muft allow tjiem tt>
have been Competent and Unexceptionable
Witnefles-, no more therefore remains but
that Impartial Judges carefully confider md
compare their Depofitions, Sum up the Evi-
dence, and give Sentence whether 'twas Pro^

Letter W* ConcertungToltration. 161

per Epifcopacy they Depofed for. No more,
I fay, remains to be done ^ for I take it for
granted that there are divers Things which*
you'll readily acknowledge, are heartily to
be Received and Believed * for which, I
dare affirm, you are not able to produce
better Evidence. Particularly,

2 8, You are not able to produce Better
Evidence for tkis* That fuch a Gofpel (e. g.
St. Mirks J or fuch an E fifth (e.g. St. James's
or $tjuie\ or any other jou pleafe ) ought
to be embraced as part of the Sacred Canon^
than I have produced for the ApoftoUck Infli-
iution of Epifcopacy. For t bi&> there is of
Bright Evidence a great deal even in the Ge*
nuine Apofiolical Monuments, from which., at
the fame time* no Evidence can be fqueez'd for
iheCanomcalnefs of the named Go/pel or Epiftksi
Enquire deliberately into the Matter when
you will, and you fhall not find that the
Canonical Rooks were feparated from the A-
pGcrypbal, till after the Deceafe of all the A-
ppftles* that is, till the Second Century : Nay
'tis known* fome Books were not univerfal-
ly received even in the Third $ our Belief
therefore of this* That fuch or fiich a Book
is Canonical, muft of neceflity depend ori the?
Skill* Gredit and Integrity of thofe who out*
lived the Apoftles, u e. Flourifhed in the Se*
cond Century* Now* Sir, I dare boldly
Challenge you td produce as many Teftimcn
fiiej of thofe who lived in the Second Cen-
tury for the Ganonicalnefs of any Gofpel or
EpiftU) as I have produced for the Apoftotical

M fa

if* Letter ft Cwermtg IdetMtmiC

Infihahn of Epifcopacy, The Truth is, 'ff-
ftfcofoey has on hi Side the Fwfer and Ate
Corner Evidence* Book* were not received
into the Canon at Random^ but » being »
written by Paribus Divinely fafpieed. Now*
they ccmfd be but few, in Companion of
thofe who cou'd not but Underfbnd the
Form of Church Government^ Inftkuted? by the
jipoftfo, who cou'd immediately know that
foch Bqpks ware written bjr-fcch Jfafonsi
Tins cou'd <m\y fall to th* Share of thofe-
who were prefent with the Jgofik* or &mw-
gelifis when they wrote* or thofe Partku*
lit Churches or Perfins to whom they
wrote, or thofe who knegr their Hands, or
fo: Put to have thole Advantages did not
fall to the Share of One of 4060 of
thofe who Gotfd not open their jfyes, and/
look about them, without perceiving what
Form of Government they' ljved under- :
Who fee3 not that 'tia much eafier to

?rove that Jamet the Sixth ^ and Charles the
lrjt were King* of Scotland^ and that in
their Days, the Form of Government \vzs Mo-
narchical than that the On* wire Aktbor of
Bacff/Afltor a£^k, and the Other of ^w&r Ba-

29. But doth not this Reafoning I have
ufed tend to make it Dubious and Uncertain
what Book are to be holden Canonical Z Not
at all 5 Two Matters of Farfi may, each of
them, be liifficiently proved 5 and yet there
may be Fuller and Clearer Evidence for the
One than for the Other. *. g. You may be

able

Letter #V Cw&enmg Toleration. 163

able fufficiently and clearly enough to Prove
that you wrote your Vindication of your Ser-
mon * yet, I hope, you will no* deny that
it may be more Af$, zndClearly proved that
you were Moderator of your Lafi General Af«
jembly. We may be abundantly certain that
ftch Books are Canonical, and fitch are not;

fo long as the Principle (hall hold, Tbattho
Canfentient Tefiimma of a Competent Number
ef Competent ^UnexctftimdUWlttteffes amount,
to a f olid Foundation for Supporting the Belief of
a Matter of Fa3. This, Iamfiire > wad a Prin-
ciple upon which Our Lord and his Apoftles
did always Proceed-, and 'tis a Principle
which you rnaft grant, unlefs you'll lay that
in Order to the Perpetuation or a Reveal' d Re*
ligkm, 'tis always Necejfary that there be a
actual Suoccjpm of Perfons immediately
_ ired to Perpetuate it, and a Ways endued
With Towet of JPorkhtg Mr Okies to Confirm it:
30. I do not fee what more you can have
to Objpft againft the Evidence I have brought
for ih& Jpoftolical Inftkution of EpiJ copal Go*
vernment. Sbifte of your Modern Advocate^
for avoiding the Dim of fiich Reasoning*
have (I know) Pleaded to this Purpofe,-
That My Witnejfes were Fallible Men, Men who
Etred in Matters of Opinion ; Men therefore
*ot to be Credited in Matters of Fa& ; .but you
are Soberer, I hoJ>e, than to Efpoufe fuch a
Plea: Who fee* not that it may be many
ways Accounted for, That Men triajr Stum-
hie into Errors in Matters of Opinion, and
jret* ' withal) Narrate Matters of Fa8 y mod

h i x feith-

1^4 Letter W* Concerning Toleration.

faithfully, impartially and Candidly > The
Apoftles themfelves, J3. i. 6, 7. juft before
our Lord's Afcenfion, miftook the Nature of
his Kingdom $ wou'd it therefore have been
reafonable to have Disbelieved their Unanu
pious Tefthnony for his RefurreSion and Afcen-
tion ? In fliQrt, &V, Have not all Men ( 2
very few excepted ) ever iince the World
began, been Fallible and Obnoxious to Errors in
Matters of Opinion? If then the Teftimo-
nies of Men- that are Capable of Erring in
Matters of Opinion, are not to be Recfeivecl
in Matters of Fa3 , what is become of Hu-
man Society ? Why > There can be no fuel*
thing as Htftorical Evidence or Certainty. No
Piiblick Records concerning things either Civil
or Sacred are to be Trufied. Nay, there can
no Solid ground for admitting of Judicial
Decijions of Gmtroverjies concerning Matters
of FaS : For in all thefe and the like Cafes,
what is there to be Depended on but the Te-
jiimemies of Men, Fallible in Matters of Opf-
mon ? Once more, what is become of our Holy
Faith ? What is the Rule of it > Or what Re-
cords contain it > You will fay, the Sacred Books
of Holy Scripture. True. But how do we know
that the&Books are indee&Sacred ? How are we
Afiured that they were Written by Men Di-
irhtely AJJifted? Or, that we have them hand-
ed down to us Unmaim'c^ Unmixed, and
XJncorrupted > What Evidence has there
been thefe Sixteen Hundred Years for thofe .
'i hings ? What elfe -hut the Conftant Teftimo-
ny and Tradition of Men who were all along

Fallible.

Letter IV. Concerning Toleration. l6 $

Fallible, arid very Capable of Erring in Mat-
ters of Opinion ?

31. My Reafoning, then, for the Apofioli-
cal Injtitution of Epifcopacy is Valid and Con-
cluded 5 but if 10, Cpmrnon Senfe, cannot
but yield that thqfe Bijhops who by the A-
pofttes were fet over Particular Churches had
unqueftionably this Prerogative, That No Or-
dination cotfd be perform* A without them. No
thing^ more Demonftrable from the Common
Principles of Government. I hinted briefly at
the Demonftration, but you have intirely
Negle&ed^ it •, to repeat what I faid, there-
fore, I think enough at Prefent. I Argued
to this Purpofe, now can any Government be
Orderly or well Dige/ted <? How can Peace and
Unity be Prefeived ? How can Covfofions ( per-
petual Confirfions, Concuffions and Convul-
sions) be Prevented or Avoided, in a Society,
where Subordinate Governors may prefume to
grant Commiffions to Others to A3 as Governours;
independently on the Supreme ? *Twas the Force
-of this or the like Keafbning, I doubt not,
which obliged Salmafius, Blondel and DaiUe to
make the aforefaid Gmceffims. Tis certain
St. Jerom believed, 'twas on the Foot of
fiich Reafbning that Epifcopacy was, at firft
Introduced $ for preferring Order, Peace and
Unity, I mean, and for preventing Fa8ions y
Scbijms and Seditions, (f) If you would fee
the Demonftration more folly and vigoroufly
Reprelented and Purfucd, you may Confiut
the Admirable Mr. Henry DodweU. (g)

(f) Antrum Dubois MMu StuiU $n ReUpone fierent
& dvcrftur in PopaUt, EgofurnVwU, Ego, Apollo, Ego

M 3 4utcm

* 6* frffrrjft CmtimgYd&&kn,

mm Ceghap, <Qmmw?rcibper$rK*i Cmilit EHbjfa&iz
btrnabamur. Voflquam veto unufjuifqne eos jifar B*flfyw«-
tat Suos putabat efe 9 nan Chrifti, in ma Ofkc Decretuty
eft ut umu de Presbyter* sU&u* fufcrpfmeretttr extent, ad
quern omnis gcclef* cura pmineret Sf Scbifmsttm Stntir
ta totttTcnw. Hierorv in fit u 5* Bj the way* 0b-
ferve this Decree was made while the Applies **epe
alive, as Mr. VodrveV, Addiu ad [e&. it. Cap. 9, B/J-
fttti i. ?earf*»ianM. D* Succtjfone Prhnorum X&n* Bfifco
po wm t has dearly evinced.

Ecclefi* Salm in Suismi Sacerdotis dj&nfym #•&!> m fi
non Exors quadarn & ab Hommbus (al. onu^ua Y epi?
*r»j <k*«r vrateftof, Tqt. in EccUfa cficuntur Siiifimq
fuot Sacerdous. Idfiti. DiaL Cwr* Lucifer. C*/>. 4.

(£) Separatee* of Churches, &c Chip. 3). && p.

33. I forbear to produce the Teftimoniee
pf Qrigen, Cornelius, Cyprian^ fkmUm % and
qther Fathers of the Third Gntmy. m The
late Author of the Prinxipks of the Cypriamck
Jge^ in his Vindication^ Chap* 3. ^ has Cited
more than Fifty qf your Friends ingenuoofty
acknowleding that r*qper Epifcopacy obtained
ip that .Ae, and Cfcdp* jo. he hi* rally imw-
ed that pmfcopacy *w, then, Ihamtffi re-
ceived as of Divine Rifbt, * y and particularly^
in the Bfincipbs themfelvea, p. $&, Sfo he
(ias (HewiJ, tha.t in thofe days* tit/tops, pro-
perly fo Grfbj* wef e the o»ly Oriainers c£
whatever Clergymen wkhfc their own i)c-
/rififx. To him, therefojje^ at Preient, it ma jr
fuffice to rqf?if ygfy

33- Ai?4 if 111 thePrm&^Cmtme*) the
|V# of Ordination was Appropriated to. the
pifiop^ without doubt it continued to be fe
in the, FowrtA ^ $&<£ ft I need not produce the
tm — :_ ^ Q i pj^ ^ Peremptory)

Letftr IK CdrxermrgTekrath*. **7

tf St. fiujST, bdmfa Aribnfa lEIm&ir-
dm y Epjpbamta, Tbeopinhs- Aexa*in*m > Chy-
fojtor* y and many more ef the fluffing Ligbtt
*>f the Fowtfe Century, (ft) ,. v e , „ __
tocUed S-i*^^ that J^^fftSJ
wdbii* hra&lf was neither * p f'p. $. ^^ de

fi> jjjptottfft* MT fo hufth Digitate Sac«rdofc»

&* asto deny & (*> ta P 5; #*f c «^
^ / * . meat. 10 EpK 4- to

i ti' **. & ip itim % Si. #Cap. 4. 1*. » Prajfof- ad

Tfrto*. TSffybt*. H^rdB. 75. rtwyfcGm- * f 3, 6. Cfcy

$*• Boipt 1*. in 1 Tim. 3 & in 1 tito, 4 14. & Ho-

mil. 1. in JEJpfjfc, adPluk^uem fe^uuntur, TbeoptylaQmy

tieemneniHs, &&

(t> isfe* ifocfr Acrms, EpHeopnm Ordinate, Similiter
& Pfcfeb? tetum, &g* tium Henfn ille txnd nmm ft**
Hi&oitfnuft db Eplfcefh Set* Oriinathnes fitru #&»*-
*im U tkm fmjerittis Mum mrtrnfte fui fitpl* /«*> **
Kbftbei fi# tempore OrMnsttoncs 4 Sol* Mpifctf* fieri /&-
It**, neque tm Stultt Nc qusm ut dtfimuhtit a& ue&trin
Wal. Mcfs. f. jit. ,'

- $4. Bat yen* We Named Anfrofa Jb*
gnltine arid Jjfera*. (p 1$.) Three Great Men
of the Fourth &ntvry y as Deposing for yda*
I ffiaft Shortly have a proper Occafioo to
dHtorer ywtr Miftake concerning the other
Two * at prefent, let us confide jfomk
Briefly, Sir y he mtfef Dep&fed more clearly
for any thing than he has done for This,
That to Of^ in his days, was theBifhop'sfts
ciiffar prerogative. He particularly tells us that
Neptiitims mi Ofdaiifd

b/Kih6 P ftifte r *; w * * * aa-

That khimfelf was (>*wtW by P*»fi*», a

M 4 Biflaop

-r-,

16% Letter IK Concerning Toleration*

Bifliop of Sacred Memo-
ry, (t) and his Brother
Paulinianus, byEpiphanius
Bifliop of Cofttftantia^ par-
ticularly accounting what
Heats there were for it
between John Bifliop of
Jerufalem (who pretend-
ed that the Mmafiery
fb*nU) iuidtibi debet wherein Paulimanus lived,
mfihtorm-ptmom. was under his Jurifdiai!

on) and Epjphanius. (m)
And in' his nrft Book a-
gainft Jovinian, account-
ing how it cam* to pafs
that unworthy Perfbns
were Promoted, to Clerical
Offices $ he affigns this for
One Reafbn, That Some
Bijkops were too Apt tb be
Byajfed in the Matter ofPtq-
motions , and to Ordain tbqfe
whofe Tempers fuited their
own * or who had the Knack
of Flattering them and
Fawning on them^ &c. (n)

(/) $ tn ****** ie
•Pauliniano tibi Sermo
eft, vides.cumEpifto-
Jfo fuo Sttbje&um, vet*
fiti Gypri, ad vifittt-
, tioncm noBratn inter"
dum venia, nan ut tu*
urn fed ut alienum, c-
\us videlicet a' quo or-
dinatus eft Q. c. Eft

ri us debemui Jppifto-
fit ? pac 4 te Ordi*
riatum, idem ab eo
audies quod a me mi-
fiBo homine Sanfta me*
*m$ri<e Epifcopm?au\i-
nus audivit, &c« £p.
6 1. ad Pammachium,
Cap. 1 6.

(m) $ohn of tferu-
faltm having pretend-
ed that Epipbanm
h*d encroach'd on
jiiqi hy "Ordaining
pculini&nm^ who Jiv-
ed "within his Diftrjd.
^rm^Apfwers, No,
Monaftenum enimSan-
fti Pap* Epipbanii no

quo

Fratet meut Ordi*

Wine Vetus diSmin Can any thing be Clear-

er tpaj} tis from thefe
Things, that in St. Jerom\
Time, Bifhops were in
Undifturbed PbfTeffion of
the Power of Ordination i

natus tit Presbyter, in
ftrriiorio ^leut^ero-
politano e& 9 non in
Helienfi Spurn. Ep.
62. ad Theoph, A-

,eX c a « ) SSim hoc ^t this is not all .

% Pontificum vitio ae : cidis 9 fyi non Meliores fid Arguth*

Utter W*. Concerning Toleration. 169

res aBejtunt 2? SimpUciorcs quofyue dtque innocentes inhdt*
Jjes fuunty vel /fpnibut G> Cognatu quafi terrene niliii*
Officii largiuntur -, Sive diviium obediunt jujfionu Quodq;
hit pejus eft, iBi$ Clerkatus donant Gradum quorum of-
fictit font ielinnl ' Mvcrfus Jovinianum Lib i. cap. 19.

35. St. Jercm, oftner than once, fairly
aicribes the fewer of Ordination to Bijhops
as their Peculiar Right. I fhall only mention
two Places : One is in his Commentary on
Tit. 1. j. where having read the Text,
the firft words of his Explication ( fhall I
call it > ) or Application, are, Let tbe Bijhops
who have the Power of Ordaining, bear how
the Church Order ought to be Preferv'd according
to the Original Cmftitution-,
(0) The other is in his (0) Andim Epifiopi
Epiftle to Evagrius: In- j«f ***<?»* Cooftituen-
dee<L 'tis the fame very £ I ? t,b » t . ero8 g r

£Kro«i 1+ in* *«*4 . J singula* Vrbes potejtar

Period you feem to found u £ fui quaH £ g6 Ecm
on. His words, as, near ckfuflic* Corfmudi-
as x I can tranflate them, w ordo teneaur.
are 5 At Alexandria, after
St. Mark the Evangeftfi , tiU tbe Promotion of
Heraclas^Dionyiius, Bifhops there, tbe Pre-
fbyters did always name One, Cbofenjram a*
Tnongft themf elves, and placed in an higher De-
gree, their Bijbop : As if an Armyjbould choofi
their General h Or tbe Deacons Jhould choofi,
of their own Number, One whom they knew to
pe an Lidujlrious Per fin, and call him Arcbdear
con : For, Ordination excepted, What doth a
Bifbop,that a Prejbyter may ( f ) mm & Alex-
Ifit do ? (p) You have his andri*, a Marco E-

*wn words on the Mar" wmf*****

o * • raclum C? Pionyflum

Sefltt Bpifcopoti Vresbjfteri

ftmpcr

*7° Ltttet IT. Comtrmng7oferatim

gmfer umm ex fk BkBm fa cxcelfiiri GradutoB+irdtum E-
jpfitpum nomnabtnt ; quomodo ft exercitus fmpeworcmfd-
ciat, aut Diacoiri, tligw defeftm indufbrinm ptovtrinuSS
Mcbtdiiconum Voctnu Sjud c*wfdcit t excepu ORDI-
NATION E Epifcopus* quod Prcsifrr mom facim. M+
pfi.%^ ad Ev*g.

36. What car* be clearer than lis from
Ifiefe Teftimonies, that St. Jerom readily
acknowledged that 'twas the Bifhops proper
Right to Ordain ? Particularly from the kt-
tet y 'tis J>la£n that always fioce tfie Apples
Days, they had been m poHeffion of the
Fower of Ordination. For, L The Tinte hfe
accounts for, h from St. Mark, commonly-
reckoned the firft Bf (hop of Alexandria, who
died many years before St. $ohn, to Hera-
das who Fucceeded to Demetrtus y Anno 23 K
It St. Jerom neither fays that the Alexandri-
an Prefby ters Cbofe nor Ordain* d their &-
ftiops during that Interval. No fuch thing
can be fqueez'd from his words. Indeed*
III. His mentioning by wajr of Similitude
pefLcons owning One for their Archdeacon^ is
2 clear Commentary enough to give us his
true mealing 5 For who knows not that the
■jitle of Archdeacon was but New and M 6-
dfern in St. Jerom^ Time? I doubt if it be
Qaee to be found in any Genuine Monu-
ment of the Third Century : And 't^s certain
that in St. Jeromes time, the Sovereign Care
of each particular Church belonged to her
Bifhop. So that no Promotions Ecclefefti-
cal could be made, (and by confequerice
sot that of an Archdeacon) without him.

And

lAtttr IF. Cmrrnmg Toleration. 17*

And then, IV. The Learned Father con-
cludes all with this, jgferii am fatit, ex-
tepta Ordinatione, Epifcopus, quod pre/byter mn
rode* ? He does not fyy, Fadt x Doti, but
Facial, Ma} da. That is, to Ordain w&s the
Bflhop'i Peculiar Province. A Pre/byter might
Preachy Baptize, QmfecrM the EuSarift, &c.
hat Oram he iwgbt not. St. Cbryfoftom (Horn.
XL in 1 Tm 9.) Dftbourfes etadly to the
fame Purpofe PreJbjtArs (fkyt hfc) &fc* prat-
er *o Pteackafil Govern the Chwcb^ as treSae
Bifiops h mdtbeR*ta9t. Paul gives to Bijbops are
appBcabk to Prtjhyters h only, in Ordalmtog^ Bi-
ficps are above Ptefeyters.
(p) And Salmajmt (jefi- , CM 7 **J9"~
ly, I tUttijMmdi « jp afft
words of ^wtM> as they Tom . ^ p . lW .
are in Eptphamvu Hasr. (f) wimitfiiis, (fSe
75T, 6. 3. to the femepu*- Waio Meffci. p. *i«,

wife r<*) 319* 8*^ 3*i-) ob-

P° ie * ( 9J firm that 4r ius did

not fay, x*dX*iS vmaboiK, aMa x) <?? iqffc/nf Q^, but
XM^Ifyff-s and who koow»noc that x«6trrtf« was the
ficelefttftkal wosd ufed to flgnify Qrihrtto*, art that
jMgjItff* was ufcd to ether purpofes?

37. Thus, Sir. I. have cited (or faithful-
ly Dire&ed you haw to find) a great many
Teftimomes, clearly proving that for the Fjrft
Four Centimes, the Poweif of Ordination
was Appropriated to Bifhops. Will you fay
that the Teftimonies of £b many Great ana
Good Men, are but the Depofltions of Single
Witnejfes^ and therefore not Probative ? I can-
qiot think,; your Reafoii and Ingenuity can

173 Letter IK Concerning Toleration.

allow you to fyy fo j but put the Cafe they
(hou'd, I have another ftep to make, which

3& IV. That nothing can be more folly
and difKn&ly prpved from the Received Co-
wans of the tatbolifk Church. If you'll but
confult the Canoni commonly called Jpojto-
Uck, (very probably colle&ed into One Bo-
dy, and iimyerially Received about the End
of the Second, or. the Beginning of the
Third Century * to be fure, before the firffc
Nicene Council) you!ll find the Matter very-
clear : The ift being this, Let a BiJhopbeO*--
dated by Two or Three Bijbops. The ad this,
Let a Prejbyter be Ordained by One BiJhop\ as
alfo a Deacon and the reft of the Clergy. The
%$tb this, Let no Bifkop Ordain in Cities oirViU
lages not Jhbje8 to hwf&f\ <**& if it JbaU ie
proved that any has done it without the Confetti
of thofe who are over tbofe Cities or Villages^
the Ordainer and the Ordained JbaU both be De-
pofed. The 3 9* J, this, Let neither Brejbyters
»or Deacons Perform any thing without the Bi-
Jhop*s Allowance $ for to him the Lord's People
are committed^ and he muft reckon for their
Souls. If Nothing was, to be fure, Ordi-
nations, which are of the v Greateft Moment,
were not to be Performed without him. The
SJtfc, this, If any Clergy-man -Reproach (or
prove Infofent againft) bis Bijbop, let him be
Depofed y Jeeing 'tis written^ Tboulhalt notjpeak
evil of the Ruler of the People, rray, by the
Analogies of this Canon, what woti'd their
Punilhment have been, if they had-done him

Letter W. Concerning Toleration. *73

a Greater than a Verbal Injury > If they had
Uiurped upon his moft Diftinguijhing Preroga-
tive?

39. The Canons of Councils which might be
cited, as, either diredtly or by neceflary con-
iequence, lodging the Power of Ordination in
the Biflops, are €0 numerous, that 'twou'd
weary me to Tranfcribe, and you to Read
them. I will therefore, at prefent, offer to
your Consideration only fome of the Decrees
of the firft Four General Councils.

40. By the VIIL Canon of the moft Vene-
rable Council of Nice. (An. 32$.) " 'Twas

provided, that if the Novatians fliould re-
turn to the Unity of the Catholick Church,
they (hould be received upon their Abre-
nunciation of the Grounds of their Schifin y
" and thfeir Solemn Profeffion for the future,
u to adhere to the Catholick Communion :
" And; to make the fray for their Return-
u ing as fmooth as was poflible, 'twas expret
ly provided, that in fiich Cities where
there were none but Novatians in Holy
" Orders, thefe Novatians fliould continue in
" their Refpe&ive Stations, But in every
u City where there was a Catholick Bijbop,
u tho' there was a Novatian Bijbop there, the
u Catholick alone fliould have the Dignity of a
Bijbop •" and he who had been the Novatian
Bijbop fliould only have the Honour of a
* Prejbytet, unlefs it fliould feem Good to
" the Catholick Bijhop to allow him to (hare
" of the Honour of the Name. But if the Ga-
" tbolick Bijbop fliould not think this fit, he

" fhould

CC
CC
CC

CC
CC

CC
CC
CC
CC

174 UfprW% CwemtyTmeMiml

u fhould cqntrive for the Novation^ the Zfe-
gree of a Qmqnfcfyw or of a Prefiyter^ that,
at any Rate he might be reckon'd of the
C2^y> always pro viding, there fliould not
be /W Bijhops in one am the fame City.
How manifeftly doth this Canon lodge the
Supreme Tamer of every particular Church*
and by nqceflary conference, the Power oc
Ordination in the Biftopf The 1 6th Canon of
the fame Council runs thu$ ; tyanyBtfjup
jhall pre fume to Rob ( 0#«jprauNu) or fy any Jrt
carry of any Perfonbeb^htg to another. Bifltop,
aW Or^z w Apt without bh BithopV £mfe^ fct
tirc Ordmstion be NuH And the 19th thus :

J c <*ty °f *b* Difcipks cf Paului Samoiatenii^
**ff riftm to tbeCanmunim of the CatboBck
Church $ let them be Baptmi * -Ari iftb#w»*
Reputed Clergy-Mmj wlsa&fi a*tmg the Paulia-
nifta, and are Mm of Good Report $ after thef
cm Baptized^ ttyy map beOrdahmty tie Bifkop
of an Ostfadox i/t Clmch+ Thefe two Carotid
are pkio^r than to need either Exjplicatioi*
or ApplicaUOH*

41. The ftoond Can& of the Gwfrafof
C<»$mm>vk ( An, 38i.:)w«sthua: Imwp
B$qp mewtMtbe. A$w*<4*** ®**&
out bis ovm St^&i^S Tw- i«i (** * ]
ftantly txphin'd} Letmf^pkkouttefc
vitaticm tranfartf* tfa limits of hh em ©gW&
U Ordain^ or ferfom, any, ^tberi EaekfitfkaP
Offices* Th^4th Qaxm of the feme Council
alfo moft r&mdfiMy foe my Pitofwfe : Baft I
fliaU hereafter ha#e occafioa to Coftftfer it

22. The

tetur W. Cmktmhg leietatim. 17$

42. The Council of Epbefus (An. 43*. J

fave its Senfe of the Matter in aMemorabk
p&fe to the Synod of RmpbyUa. TheBi-
(hops of this Province had Gtoj/ew and 0>«-
domed one, Euftadms,* Man of pood Life
and Reputation to be their Metropolitan. But
after his Or£yiatkm, thro^ Diffidence of hit
Abilities for fitch a Charg^he had refilled to un-
dertake it They therefore had Cbofen uxA
Ordained another, called Theodoras, and he
was in the A£kuai Eiercife of that Prelacy
The Council d£ Epbejus wet : Buftatbim
hurtibly Addreffed to them^ not indeed claim-
ing, the Poft TBeodpnu was adually vofie&Jt
o^ hut Bstreatipg be might be aSom'd the Nam
and Honour of a Bijhop* And the Council*
Determination was, 2** He fiould have the
Name, the Honour, and the Commmdn of *
Bifiop. But .with this Provifo, that be fooull
neither ordain, nor perform any other , EpifcopA
JBs, }%Ui*f cbQ*>rn*t, as by bis cmi Artbarity^
but as employed or attorned by Theodoras.

43. The Council of Chdkeim (An. 451.3
has many' Canons to this purpofe. To in-
ftance in a few. £y the iecond, 'tis Enafted,
That if any Bijbop (ball ordain far Money,
he JhaU run the Rifqut of bis Degree, &c By
the *th. That no Bifiop JhaU Ordain a Prefljy-
ter^ or a Deacon fetxt kv(aU»u i. e. without a Re*
latum to a particular Charge, Sec. By the ,8th.
That if the Clergy of Hpfpitals or Monafteries
in any Gty JhaU refute SdjeSion to the Bifhop
, thereof, they JhaU be Punffid according to the
Canons* By the 9th, That if any Clergynum

l 7 6 Letter W. Concerning Toleration*

fiaU have a Controverfy or Lav-Suit with an-
other Clergyman, he muft* not bring the Caufe be- :
fore the Secular Courts, but Refer the Decifion of
it to the Bifltop $ or to tbofe whom y with the BU
(bojft Gonfent, both Parties /hall cboqfe to be Ar-
bitrators. By the 13th, That Clergymen mufi
not at any rate be allowed to Officiate in any
Church or City where they are Strangers andUn-
known, without the Commendatory Letters - of
their own Bilhops. By the 29th* That to
Tbruft a Bilhop dov>n into the Order of Brejby-
ters, is Sacriledge. From thefe and many
more fuch Canons producible, 'tis Evident as
Light, that in thofe Times, (/. e. now I may
fafely lay, during the firft five Centuries,)
the Uriinatipn of whatfoever Clergymen was
Peculiar to the Bifbops. To ordain belonged
to them as the Chief Governows of Churches.
To iftake this yet tarther appear, I have one
other Step to make. D Tis

44. That during all thofe Centuries (I may
lay, dijringthe firft Fifteen) Ordinations per-
formed without Bilhops were never reputed
Valid. I dare confidently fay you cannot
produce one Inftance to the Contrary. I can
produce divers which were Co performed, and
therefore moft Solemly condemned and Re-
pudiated. Blondel, indeed

COApol. pro Sent, fr) pretends that about
Hieron. p. 3,2. ' the £ iddle of the Third

Century, Novatus, a Carthaginian Prefbyter*

Ordaiiul Felicijimns a Deacon : But the moft

{*) AjuI. Cyprian Learn'd DoS or Pearfon (s)

ddjn.zsJ fefl, 2i. and (after him) the afore-

ineflr*

Letter W. Coacernin^Werathm ' 7 °

mentioned. Author qf the

Principles of the Cymicmick 0) v M n ' c tp- Age

Age (t) have moft, clear- * 42,43- »°*««£-

Mifbke. , •' .

45. The fir ft Praftice of it we meet with;
is in a very memorable Iriftance, and there-
fore, give me leave to represent it, and how
y *twas Entertained. I have taken the Account
of it put of Aqthentick Records, publifhed
by ^thanajius in his! Apohgy againft the Jtiam^
commonly caU'd l^is Second Apphgy. Ed. PJtris '
16981 Tom., i: Par. i. The Storyis this,
» 46. Atbanajius, being. Promoted to the Er
pifcopal Chair of Alexandria^ Aij- 326. and
finding there wereDiforders (occasioned part-
ly by the Meletian Schifm, and partly by the
Avian Herefy) in his Diqcefs^ refolv d to Vijit
every part of. it There w$s belonging to it a ,
Country cali'd MareoUs\ wherein were a good
piany Villages. In the Larger* ones, Prejbyters
(with their Deaconsj yrere planted, and ha4
Churches. The Jefler Villages were annexed td
theCburcbes in the Larger. Atbanajius y c having *
4 come to this Country , Convrfcated the Prejby-
* terj,and enquired wh&tDiforders were amongft
c ! them. One of them told him, one Ifcbyras;
4 a£ed 4s a Prejbyter, tho 3 he was not one, iri
c a . U.ttle Village belonging to his Pariflu
Hereupon, Atbaqajius fent Macarhst* one q£"
his City-Prefiytersi with the Prefbyter who
had entred the Complaint* to the Village Xf
inhere tfchyras lived, to enquire into the Mat-
ter, and to Cite the Man to appear before'

N fciai

178 tetter fL Cmxrmnglderdthn^

him. Ifcbyrns was Sick and could not appear
before the Bilhop : But Macanm found the
Gjmplaint againft him to be Juft. Atbanafm
therSbre, by his Epifcopal Authority , Di£
changed him to' AS any more as a Presbyter*
Requiring alfo Ifcbyr/tfs Fattier and his Kinf-
Meii to life their Influences to oblige him to
forbear Continuing in fiich a Wicked Courfe,
Being thus' forced to give dyer^ fie went oV^r )
to the Mektians- : at that time, in Cdncert
with the Eufebimu (i e the Favourers of Jri-
us and his Herefy, whereof Jthamfius was a
keeiiOppofer) to mine Atkanajius. Juftly or
unjuftly, they refclved to hare it done. }u$-
ly they could not: Moft unjuftly, therefore,
they FoigVl Calumnies againft him, Chain-
ing him with ditrers horrid Crimes, particu-
larly with this, that Macariu*, by his Order,
had entered Ifcbyras** Ghu*ch> while he was
Celebrating the Holy Enchartft\ and bad <*-'
ver-tunfdthe Myjiical Table ', toohtn the Conjh-
crated ChaUce, and burtfd the Sacred Books. ^ '

47. The Noife of this and other Fqrg'd
Crimes being induftrioiifly Effeminated, The
Enfebiatis prevail with the Empetour, Con-
flatitine^ to Call a Synod to meet at Tfre^
An. 3 3 5^ to which Athamfms was Summoned.
He appear'd, heard the Likel, and Purg'd
himfelf of the Crimes Charged on him; Par-
ticularly, to that I am. at prefent Concerned
for/ Hje anfwered, c That in the Village
.* where Ifcbyras lived there was no Church.
4 How could Macarius enter that wkich was
c -not? That Macarius . was riof in Ijchyra?* %

\ Neigh-

Litter ty. Concerning Tolerdttm. 179

c Neighbourhood on the Lord's Day, the on-
c ly Day, on which, in thofe Parts, the En*
c charift was Celebrated. That when Maca-
c tiuscame to the Village where Ifcbjras liv 5 ^
4 he wasty'dto his Couch by Sicknefe-, How
f then could he be Celebrating the Sacra-
c tntnt > And then, Ifcbyrds Was no Prejhyterl
c and therefore had no Power to Confecrate.
Alt excellent Defences, efpecially tlte laft, if
it was true. And that it was trtie, w4b prov'd
tfttts; He was riot Qriainei by any Bijhop.
All the OrOnattpH he cou\f pretend to, he
had from One who was never inbte than a
Prntyffr. That he rixs not Ordained bjHa 2?j-
j!Sqp, was thus prov'd: Meletfos, the oil ly Bi*
fliop he could pretdnd to ttatre been Oraain'd
b^, when he Was Reconciled to Alexander^
jfibanafots's immediate Predeceflbr, ga^fe him?
a laft of JU the Presbyters and Dectcvm he had
ordmtfi in the Didcefs of Alexandria^ but no
Iftbyras fo much as tmce rtatoei- chh&ngft tbemi
Nay is Jkhanajms has it, p. i&8. Meletim did
ijdt foiriuch pretend ever to have had fo much
ZS (Me Clergyman in the Mareotick Region.
. 48. The Tynan Synod however wad Rer
folved fo find Jtbariajms Guilty; They there-
fore lent fix Bifhops to Maredtts^ to enquire
on the place, into the Matter df Fa#, whe T
ther the Chalice was indeed broken, Cfo what
Injufltce Mid Partiality they fhew'd, 'tis not
my pre&nt Bufinefir to tell you; That which
I aini concerted fori, it; that thfeir coming
tlnth^r ott fuch an Krtrand, obliged the Mere-
ttitk Prlesbyteri at&Diams to meet mid write*

N i tvrt

v s

i8o Letter W. Concerning Toleration.

two Letters containing tilings moft proper
for my Purpoie, One, they Directed to the
Bi/bops rinet at , Tyre, wherein they tell them >

* They wonder how Ifcbyras cart pretend to
c be a PmbfUr-; They can affcre them he wis

* never One : Sometimes he had indeed boaft-
c ed that be was Cotiutbws Prefbyter $ Bu^
€ unlefi twas (bine of his own mood* no
c Man believ'd him. He never had a Church.
c He was never owned for a Clergyman by
c the Neighbourhood: .Yet be^ufe he a#tun-
€ ed to himfelf the Name of One, the Mat-
ter was inquir'd into, and he *was fornlal)y
c Reduc'd to the Order of Laicks by a Syn-
c od of Bifhops Convocated in Alexandria
[An, 324.] wherein the Great Hofms £next
year Prefident of the Council of Nice] was
prefent, Athavafim p. 1 90, 1 9 1 , has Record-
ed the Letter word lot word. ^

49. The other Letter they wrote tofbih-
grim, then calPd PrafeS of Egypt, wh&eia
they tell him, c That, let IJ cbyras fay what '
c he. will, and the fix Bilhops, [Tbeoguis, Ma-

* ru, Macedottius^Tbeodorus^ Urfa&us_jM&fa-
\kiwl lent by the Tyrian Synod to Mareotis^
4 make of him what they pleafe. they can
^fiurehim he was not a Prefbyter : For
c Hands were Impofed on him only by CoUu-
c thus, a Prefbyter, who falfly affiun'd to
c himfelf the Name of a Bifhop, and who a£*
4 terwards was Commanded in Open Synod
<-\An, 324. jutf now mentioned] by Hqfius
4 #nd the Bifhops who were with hiin, to be-
c hav? as became [what he only was] a Pre£

byter;

1
'1

Later W. Conc&mng Tderatim. f S*

' byter. And they farther tell him,, that by
c that feme Synod, All who had received in-
4 pqfition of Hands from CoButbus (becaufe he
c was no more but a Prefbyter) were reduced
c to the Station of Lay-Men y and among the
c reft, Ifchyras^ particularly > was reckoned a
c Laick. HaUU <»f9* are the very words* Ad-
c ding, that the Church* he then (An+vzj.)
pretended to have, was never any filch thing.
Twa^ nothing but a little Cottage belong-
ing to an Orphan, calTd If on. * Befeeching Phi-
1 tagrius the PrdfeS therefore, by every thing
4 that was Sacred, to acquaint the Ernper<mr y *
c and the C&Jars his Sons, with the account
4 they had given, as containing nothing but
* what was certain Truth. This Letter alfo
Atbanafus has faithfully Recorded, p. 192,
193. Both Letters (written in September An.
3 35.) arfe Subfcribed by XV Prejbjters y and
as many Deacons.

* $0. But all this notwithftanding, the Ty-
rian Synod confifting moftly of Arians y and
managed by the Subtilty of the Malicious
EnJebinSj Depofcd Atbanafus. In confequence
whereof he was, by the Emperour, Banifhed
to Triers. Conftavtme dying An. 337. He was
forthwith Reftored to his Cbahr by Cortjfan*
tins 5 and livM Peaceably in the Eiercife of
his Office about two years. Then, An. 339.
( lay fbme, An. 342, fay the Benedi8ines y
the lateft Publifhers of Atbanafus's Works j
a Synod confifting of about an Hundred Bi-
(hops was Convocated in Alexandria. This
Synod had the whole Procefe laid before

14 3 them

i?2 tetter IK Cmarning^hrdtipn.

them. They found Athanafim NotoriouHy In-
jured by the Tyrian Synod: And in co^fe-
tyience thereof, in a Circular Epiftle direded
to all Bifhops of the CJatholkk Communion^
they Pronounced Athanajius fi^eof aU Crimes
laid to his Charge * and particularly, having
ttiinutely Canvafled and CoHfiderea the Cafe
6f Ifchyras^ they wrote [as near as I can
Tranflate it] thus ; This is that much Talk'i
on Ifchyras, who was neither Ordained by the
Churchy nor by Mele tius : For when Alexander
received from Meletius, ' the Lijt of thofe he bod
Ordained Pfejbyters, his Name was not in it.
Whence then . was Ifchyras a Prejbyter ? Ifho
Ordained him? JW)obiitCo\\\ith\is> For that only
remains. ButYis manifefi that Colluthus vpa&v-
T«f9- »r vnKdjTwi was never morethanaPreJbyter
to hisDyingDayi iy ***<*> xf*? w 7 * jriflw *wefi &c.
fo he had no Power to Ordain \ and as* all his Impo-
Jit ions of Hands were Performed in Schtfin, Jo
thofe he had Impo fed them, on, were [byth^A-
lexanclrian Synod, An- 324. already. men-
tioned] reduced to tb& Station of &aicl&, avd,
to* this day, Affcmoh or Communicate as fnch :
How then contd cut iJWriif a Private Man, [one
that was nq Prieft] living in a Private Bovfe y
h-we a Myjlical or Confecrated Chalice ? (n) p.
i ?4- Neither is this all.

51. An. 54 jk A Synod, whereof the Pre-
vailing Party, Syrians, met at Antioch $ and
again deppled Athanafim* So he fled tor Rome.
Hereupon Jnlim, thenBifhop of Rome, Con-
located a Synod, An. 342,confiftipg of more
than 50 Bifhops. ]Here again, the whole Em-
1...*. i . .- , ■■,>>. ., - • eels

letter IV. Comtnh^T^rMim. ■*?

cefi was Revifed * Aibctmjm was found In-
nocent, and admitted to Ckambnibtt as JB*-
fhop of ^^xaw^j 5 and jfwEw jl in the Nair^
of the <$m^ wrote an excellent %2ilfc to
thofe Eifhom who had met m Attioeb^ where*
in he told tfrera, c that die Mzxeotkk Fref&jr-
c ters had been at J&W, and madeit EVktear

* that IJchjras was bo Prefiper* j* 147. And .
again, * Inat thofe who were witli ^iSawnr-

c jfiftf had proved that Ifcbjrat was Barer a
'Ptefbyter of the GtfftoBdE GN«i^ Thafche
c had never Communicated as. a Ptepfie* ^
c and that when Alexander , \>j the Indni-
c gehceof the Great Synod (of i^Jf recent
c ed thofe who had been In vol v 7 d in MdethuT*

* Scbifin , Ifclyres was not Lifted amongst

c Meletiufs Presbyters .* And this (fay & JMnas) /

* is pwct 7tty&iicx* as great $n Evidence- as caa
c be, that he was none of Mekthtss Presbjtev* j
jfbr without dortbt^ bad be" Been wteefthem> Be

bad been lifted with the Refi* p. 148* Once
more,

52. ^i» 347* The whole Matter was a~
gain laid before the Great Synod of SarAinr^
confifting of about ?oo Biihops^ Cbovocated
by the Imperial Authority , from all the Pro-
vinces of the Roman Empire : And all the
•v09pr»p«1jc the5^<^is concerning i^%raTbeicg
Read, he was found (as the Council fays in
their Epiftle to the Prefiyters and Deacon^
and aU the Qbrijtiam in Mexandria) to have
been t^to™^, an Arrant Viiain y pw *££,
1 57. They have the Fame over again in another

Epiftle written to the Bilhops of E $ypt and

N'4 " I%a

cc
cc

{84 Letter IP. Concerning Toleration.

Libya, p. 160. And acain^ in a Third Epi-!
ftle direfted to all the Bifhops of the Cathp-
Kck Church : cc Affirming that Ifcbyras was
* never a Presbyter^ arid giving this farther
" Evidence for it, that' Two Presbyters who
had fometime been of Meletius's FaSiori,
but were afterwards received by Alexander^
< c had teftified before the Council, that he
<c w» wever one of Mektiuss Presbyters, and
u that Melerius bad never a Church or a Prieft
t c in Mareotis. p. 165.

54. This Hiftorical Account might t*ave
been more folly deduced i But even from the
Hints 1 have given, is it not plain, I. That
Ordinations perform'd by mere Presbyters were,
in thofe days, reje£ted as Invalid? U it riot
plain, that Ifchras was reckonea no Presbyter,
beciufe no Hijhop Ordained'him, and all th^
Ordination he had, was from CoButbus, who
ivas never more than a Presbyter ? U. Is it
not plain that fueh, then, were the Sentiments
of the Catbotick Church I What greater Evi-

We have the pofitive Senfe of the Mareotick .
Presbytdrs, whd,' 'tis to be pfefum'di wou'd
hot Jiavebe^n ft Treacherous to the httereftsdE
their Order \ as thus to have prohounced Or-
dinations perforin 'd "by £ Presbyter, MaB, if
the received Principles had allowed theni to
he Valid* We have the confident Resolutions
6r D^cifioris of IV ver/ Conffderable Synods
6f Bifhops, convocated at different Times,
and in diftant Places ' h The iaft df the IV
*«"••>•: '' ••-.'-■• by

letter W. Concerning Toleration. »8 $

by far, more numerous than either the Second
or the Third General Qntncils. And then,
fearch all the Records of thofe Times as
carefully as yoti can, and jrou fhall not find (b
much as One of Ifcbyras's Friends or Jtbanajius's
Enemies ever pleading or pretending that Or-
iginations performed by Prejtyters were Valid.
54. Only one thing mpje before Heave
this Famous Inftance. Had, you (erioufly re-
' fledted on it, I am apt to think, you had not
Cp.2$r. 1. 22, ii) cited St. Ambrofe and St. .
jiiguftifie for the Validity of Ordinathnu per-
formed without Bifhops. I do not infill on
your Afcribiflg the antient Commentaries on
St. Pouts Epimes to the One 5 and the Jf»*-
fiones in K&'N.T.'td the other*, tho 5 'tis
certain, the greataft Griticks (your own
Blondel (i) ariiohgft the
Reft ) have long agone • 00 ^M fro fen. '.'
adjudged both Warh to a H ™ on ' P- *;• 48 2?
Third Perfon, Hihrm s (^/^ adyer n
oardus, a Man (it you II Lucifer twos.
believe St. Jerom. (e) ne* ,
ver more than a Deacon, and a wretched
Schifmatick to Boot : neither am I Anxious
to determine what he intended by the wqr^s
Confignant and Confecrat. All I am apt to lay,
is, he ufed both with Relation to the Alex-
andrian and Egyptian Prefbyters. By una-
voidable Confequence, he cou'd not mean
Ordination by them (f) * (/) m words in

%{>b. 4^an Denique apud Egypt urn, Trefbytcri CON-
S'GNAN r fl praefens non tic E 4 )i(cbpus And, in QuiSt.
; \qu in f. (# *V. r. Nam' in Alexandra & per rotani £-
^yptum fi defit Epifcopu$ CONSbXIUT Prefbyrer.

: • for

*&6 Letter IP. Cmernifi£*Toterati(m+

For, if ever t in anjr Gity or Country, Ordi-
nation* performed without Bifhops were ke-
pitted JNuB 5 they w£re^ in Alexandria, tfo
Cky, and £jr^> the Cemtry^ chiefly and inp-
niediately concerned in the whme Buftle I
have accounted for about CoUuthus and Ifcby*

55T* My Second ItiksLnce is no left remark-
able than the Firft r One Maxwius y a Cynich
Fhilofbpher came to Cmfiantinoph 7 while Gre-
gory Nazaattzen was Bimop there $ and be*
hav^d fo cunningly, that Gr&gor*^ after he
had fully Inftnidted and Baptiz'd him* and
had fome Experience of him, Ordain d him,
(probably a Prejbyter $ for, as another GWg*.
rj?, who made the Funeral Oration, on Gre-
gdry Naxiamen^ has it* 5 twv after he thought
him worthy of the bh^, i e. ^ a< Tribunal or
Stat of Judgment y that he Ordairid him 5 arid
'tis certain, none but Prejbyters fate with the
Bifhop, Deacons themfelves did but fiand >
(whatever Order he was raifed to) being thus
Ordain'd, Maxima* forthwith aim'd at no
left than the Epifcvpal, Chair it (elf $ and for
coming by it, he fo laid his Plot, that he
got fon>e Bifhops to come f torn Egypt y ( his
Native Country) to Confecrate him 5 by
whom, being clancularly laid bands <m> as if
he had been really Bifliop of that Great Ci-
ty, he presumed to Ordain Clergy-men, 0V.
The Second General Council met at Confianti-
nople, An. 98 1., The Cafe of Maxbnus was
laid before them * and, after they had du-

)

Utter W. Concerning Tokmioru 187

ly WqighM it : this Wag their Fotntb Carte*:
Cancern\rig Maximus the Cytick, and the DiJP>
Orders committed by bim at Gsnftatrtinople, the
Synbd has Decreed, That be neither was, nor
is y a Bijbop, and (by Confequence) that tbofi
be has hmofid Hams on, are in no Clerical Or-
der whatsoever ^ aB Things done about bim, or ly
bim y being Null and Void, flare, I fay; we
bare another raoft Remarkable Inftance, and 2
General Council's Sevfe of it. Maximus was no
Bijhopfox it was Bijhop of Conftantinople that he
pretended to be; and thsdChabr was already pot
fefs'd by aCatholick Bijhop; and by the Catbolich
Rule,mmtionedby&t.Cypri-
an (g) Confirmed by the C?} Etcmpo&pn*
Council of Nice, and al- wm fa***** ejfe nm
ways easily obferred, ft£j£#£
there co&M not be, at bc«> 0*s efl t »**
once. Two Biftiops of One \m ilkfccwdvs, Jed
Church, and being No Bi- ***** <»• Qp- Epift.
Jhop, he could not Ordain, ^£ ? A^Tu
thefe He had prefumed to I2 . Sitrnfiil
lay. Hands on, could not Cam 8.
be Chrgymeru ; ; 4 . . , "

$6. We have a Third Remarkable faflance
eatfvaifed by the fecond Cornell of Hifpalk,
JH..6T9. A Deacon reprefented to them that
the Biftoop of dgahra, a: City in Spain-, tt Be-
u ing mightily Difeafed of his Eyes, at the
" Ordination of a Bfejbyter and Two Deacons,
" had himfelf only JLstf <w /&«ii,> having
4V Imrloyed a Prejbyter to Pronounce the Bene-
" <ft&W ;' and the Council determin'd that
u that. Prefutnptuous Prejbyter, had he been

alive,

I . .

188 Utterly. Concerning Toleration.

u alive, ftiou'd have ,*fcen Depofed, and that
? thofe who werfc fo Ordained Qipu'd be De-

«<

, (£) Prefbytet qui*
jUttVJlli?, contra Ho
clefivfticum prdinem,
BencdNStionem, dedif-
fe qai licet propter

prived of the Honours they had been fo
- irregularly rais'd to.' 9 ; The Councils Lan-
guage is fo confiderable, that I have fet a

partfof it on the Margent.
( h ) Now, &>, it can a-
vail you nothing to fay
that this was a Lrfe Coun-
cil^ holden after the Birth
taatafm pr*fumptio- a f Popery : For, I. 'Ti$
i»is.a*4aciam, poterat a i waysan Evidence of the

fttfti Damnari, ii atU &&&. <* the Chiircb, in
hoc in Corpore pofi- • its Time. II. What was
tus*, non futffet mor- done by this Council was
lis v^catione pravea- exa<aiy' agreeable to the

Antient Canons already
plentifully cited, (i) and
many more might be pro-
duced to jufnfie it. I
fhall only mention One*,
The Firft Council of O-
.nmgt, Convocated in No-
vember ^ An. 441. (i. e. Ten
Years before the great
Council of Chalcedony
Ordioisqueraperverfe more than 15a Years be-
,adepti ijnf, Depofiti, foe m j Roman Bijty

pretended to the Headjbro
of the Umverfal Church.
Indeed, 'twas 150 Years
after this Council that Gre-
gory Bifhop of Rome af-
firmed that whofbever

pre-

tufc» Sed quia jipi il-
le exaraini divtao re*
iiftus, humano judi-
cio accufari nonpo*
teft. hi qui foperfunt,
ab eo non Confccra-
tionis .Titnlwn, fed
Ignojnioiae Elogiutn
perceperunt, ne fibi
becotiam talis ultra U«
fur^atioiaciat, Deere-
Vimus et a gradu Sa-
, cerdotaife vei Levittci

a, quo juditio ^bjician-

: tut. 1"ales enifti me-

^rtto jodicati funt re»

mpvendi, quia prave

invent! funt conftitu-

ti> Condi* ffifpi\ fe-

cundum Can. $. \

(i) See Above $e&.

W. Concerning ToleHttiou. i%q

pretetided to be an Wnherfal Bijhto^ *#a$:?fo-
ticbrift) made this Canon, That if aup'Rf
tbrt? my Infirmity or, Weakmfc Jljou'd^rnX _ y
or Z)ftt^y or; Jo •, fo .y&dif/B ywt aHcw P&Jtytmi
even in bis own Prefence, to perform . jtijfc' that
were proper to Bijhops^ but
call a Neighbouring Bijbop (*) Si occurrcrit
to perform fucb Offices for jntecffltai fragility
J.;-i / l v t,s human*, ut fi quia

0«w. ^r,). . Epifcopus per iivfirmi.

tatem dcbilftatemve aliquam, aut hebetudinem fenfiis
incident, aut Cfficiurn Qrirroilfflfc fa qui noil mB
per Epifcopos geruntur, non Pub pracfentia fua agere pcr-
mittat, fed cvocct Epifcopum cul hoc quod in Bccldia
agendum fuerit, imponat. Concil. jtraufcaa* I: Can. 30.

57. Divers other Inftances might be pro-
duced ; there was One that happened in the
Days of Pope Clement the Third, L e+ to-
wards the end of the r'2t&. Another, in the
Days of Boniface the Eighth, u e. towards
the End of the 1 3$, and a Third, An. 1 390,
7. e. towards the End of the 14*6 G
The Learned Ealuzius has
given full accounts of T 0) *f**t : Not. ad

th«m-, to him, therefore, Sf^gfSS
I refer you. (I)

58. &V, It pleafcd you more than once
to affirm, That I was not able to make mf
Third Jfrotojkion Good. You faid (p. 16. L
2*. > that t advanced it with much Confidence^
but without any Shadow of Reafm. And (p. 22.
/. u t. &c.) that it has no Ground from Scri-
pture or Reafm ^ and that it was never Univer-
fatty received by the Church : I am now fktis-
fied that it be Tryed whether You or I had
leaft ground for our Confidence. y^

190 htiitfty. Concerning Toleration.

$$. What you have (aid to the Reft of
my Ptopofitions, and againft my Scheme hi
General, I fhall endeavour to confider in my
I may have leifure for it within a

pert x I q
tewDajrt,

I AW,

Sir, Sect

Feb. I, iA. 1704.

* 1 liipi

m k h 1 1 1 i n

*»» ' ■>

i*£2t

*9 C

LETTER V.

ll
■1

t. *W ^ Aving in my laft, ftfficiently

accounted tor the Third Prcpo-
Jitun in my Schtme^ which was,
That, by Ajx)ftolical Riiftitiiti;
on, and the received Principles of the Ca-
tholick Church, Bifhops have the Power of
Ordination, 6fc. I know only Two things
which remain to be considered. What you
have laid to the reft of my ftopofitions- And
II. What you have obje&ed againft my
Scheme in General I am only to touch at
Things.

2. My 4th Propofibjon was^ That the Bower
of a Prejbyter is eaffly diftinguilhable from
the Rarer of Ordaining Prefiyters* You fay,
1. I fiffofii' the very Thing in Queftion,
That a Aefyter has only a Fever tb Preach and
AdminiftertfacKiwtits, fat not a Bower to Or-
dain, Ste, I was foppoiftig nothing- My pur-
pofe wa* to prove, That Borers fo very di*
ftinguifhable in their Nature*, were a&ually
Jiparabh. I think I prov'd it to a Demori-
ftration. Befides, you dealt not fairly in
leaving but toy [CfofJ For I can allow Pre£
byters t(* do many things befides Preaching

and

1 9* Letter P. Concerting ToUrdttoH.

and Adminiftrating the Sacraments, pr ©vid-
ed all be done ip Dependance on the Bifhop*
2. You lay, {ibid. viz. p. 27.) That my Si-
militudes ( which were, That One may have
the Power of a Sheriff, or a Lord of Seflion,
or 9 Captain, without the Power of Commu-
nicating fuch Powers to others ) do not^ qua-
irate. Why * Ti* not pretended thai 'tie in the
Vomer of Sheriffs to Ordain other Sheriffs. What
then? Is bare Pretence enough to make a
Good Title? Muft an Impoftor forthwith
have the Power of Working Miracles, be-
caufe he Pretends to have it? What Reafon-
ingisthis?

3. My $th Prqpofition was, That there was

feat Reafqn to believe, That thofe Potters;
very feparable in their Natures, were alwayi
actually feparated: And, That thofe who, at
the Reformation, were only Jimple Prejbyteri, bad
got no more than the Power of fithpk Prejbyters $
"and if they got no more, they could exerafe kq
more, &c. Two Things yofci hate returned. I.
*Tis a Popijh Argument * I (hall by-and-by*
have another occafion to tell you* that this
is but a Popular Scar-Crow, II. The Power
of Ordaining is One part of the Prefbyter's
Power 1 and that by Divine Inftitutioh, 1 Tim.
4- 14- I have already X £**•?• $. 10. &c.\
fhewn that that Text can do you no Service.

4. My 6th Propofition was, That^to ikyj
That thefe Powers^ however^ Jeparable m in their
Natures, were yet XJoiijoind by Divine Inftitu-
Hon j woifd fgnify nothing : ' For. this I gav*
Two Reafons. 1. No fuch Divine hfiitutioti

cati

tx$erV. Concerning Toleration* 19 i

'can be Produced, I fey fo ftill : For as I havT
30ft now laid, we have feen that, I Tim. 4*
14. bears no fuch Inftitiition, yet Hwas not hn^
pojfibU for Mm fo far to Jwerve froth Divine
Inftitution, as to Separate Powers Jo very Sepa-
rable, and confer the One without the Other $
but if this wax Done, tbqfe who Received but
the One con d not alfo Ex&cife* the Other: Td
this jrou have returh'd One of the nioft fur*
prizing Paradoxes in all your Book^ That
what God bdith Conjoined none CAN Separate^
p. 28. 1. 4.) Pray, Sir, who taught you
this Axiom? Oar Lord, Mat. 19: 6. feems
tQ have taught otherwise, What God hath,
joined LET no Man put afunder. Fairly im-
portingthat Man CAN Separate what God has
joitfd, tho 3 heCamiot do it Lawfully 1 Now,
if you: had proved that God has joirfd the
Two lb often mentioned Powers, I fhould
jreadily Have>owtfd ttidt 'twas Unlawful to
Separate, theifa, however aftuilly Separable.
How often do we find Things which by Di-
vine Infiitution ought to be Jdytid, actually
Separated ? I think God has Joyn'd, the Do-
ftrine of* the Ititrfyfick Power of the Church
with the Do&ririe of Noh-Refijfbnce witK Ren
lpedt to the Civil Magiftrate. And have we
never fefeh theni Separated ? I think; I have
prov'd in itiy Second Letter,- that by Diviner
tvflttution, ' All who prbfefi tfie Faith of-
fchrift ought to b& jfoyffd in One Communion*
And yet alas* this dayta Chriftendom there

e ,n\mty Separate Communionsi « You'll not
*"'■* t hofref that by ^ivifte l4imion H Sm

dnij

194 L&tutf, Cimeumg'ToldrMkaC

fi^qjtp $ . and - Have jum^ nejwci pbfew 5 4tthifa

insiing fljifthty. Npfos* wl|$r* draft *m(t<\
nptrte b$ fowi4t? f Only, <W£a*nore, afe P***
fent, t>ar$ yw.% thait tJte fttasfc o£s /fcfc .
T^r, afl4 the Beptr of *4<M^^ilvi^Mni\

for 4iy«r$ Ae<£ S*g&*t& T3&i& . Qr^uriJHk
you (ay that j h? who receive the .Btt^rto*
ceires the Gbp, Mp>. : T* f*y> &,. It ttPHft.;
wpu'd'be fy^<ii#ft&t. WW <2?*rr«P$fl&3^
than* I.thaqk G&J* *ray y«ttca«,Ct3^e««fc,
w,ith. But tJw i« not.al^

5. WhUsyoaar* T^ggi»g»t;thw«iyi,$ffer
Prop, ypu faU a . Scourging, the* /««<^r«fmofix
Ordamrs y an4 you foy I>haw a.BWwt*
Piwjpb abofft it h wJatJi fypn fefrjfouwr:i»s
Different Chamber*, as # ypu. w#fc pw&ft* .
lygivingmy words, timiXfr^Matotedx
The Ordainer ^wgi, ty bk hteri<m>> . j*. &?&?
what GoA fraib Ccmj&nei^ thapfbd .tfeQifawdl
part of Ordination fajtffil+it Jfo&favt.toflfc >
fe&b aecprdwg to bk Imntfah>, **.*£* (fa* *wtr
have w 1$%, as .to tfa : Qtfo> 9 kcarf* <(f:hi*
want of Intent to r coffer it* Afld ttoft yms
fay, s#ymcon&he 9 ThkkwtyfaAfu&tf:
Poppy?: M- M> At fi^h>fl*prokfi l&tyu
Pray, Sir, is thene aoy ftcfc x PropofitiPU iA .
all my Ewnwntfm ,ojf ypm S&movJ Is*.
there axw thing l&s. Reokring to the : 0*v

L' nations?

ZxkarK CoucernmgToierakm. 195

itdtiam? Is the word Intention fo much at
oaoe to be Found in it all > My Bufinefi
had tio Dependence On Intentions of any fort,
«nech left, oil &cret Intentions lodg'd in i
JMan'a Hifcaft, and Difcarnable to noqe but
himfeif gnd the Great Searcher of Hearts -
Yet thefe, as I upideVftand, aire the Intentions
ivo have tfoe Controversy with thofe of the
Church of Rome about, and for Tying the
P^Hiitj of Sacrawtents to the Sincerity whereof
we do with fo much Reafon condemn . the
Romaxijls. Now, I fty again, my Bufinefii
bad no imaginable Depe&dance da any fuch
intentions $ I think, by this time you may
have feen asmuch •, you may have feen that
I had the Gomropri Principles of Govern-
ment in Gaoem} * the Nature of the Parti-
cular Foiffli of Church Government Institut-
ed liy the Apofttes, the Received Principles*
the Undoubted Laws or Canons!, and the
conftant Pra&ce of the Catholick Church,
hay the con&ntient Acknowledgments even
of Brejhften themfelves, to prove my Point
by 5 to prove that Prejhyters it their Ordina-
licms, Received not the Payer of Ordaining
Jhrefiyters^ far left without Dependance on, or
inOppoJition to thqir Bifiops : What need then,
of Recurring to Secret and Unaccountable be-
iam& Unfathomable Intentions?

6. My 7th Prapdkion was for Subftance,
This, That neither the Civil Magiftrate nor the
Pe&pk can OrdMin, that k, give Cotnmiilioitt
to Men to Repreftnt God, and A& in hid
jNamfc To this .your anfweria Amazing-
Fer itftfc* txb have faid, you do hot Jffy

O i tm

M '

t ~

*9* Letter K Cmctrning r fQleration.

that either tht Migftrate, vr the People can (fa
dain, You a$d, tt wiU ffot be eajj to prove that
the Ek&m tf the People lantb the Magiftrate's
Gdnfint majndt Evidence a Mori's Miffion^ in a
, Cafe tf Ntcejfkj, without PreUtical Ordination.
(p. 28.L 33.) How came you to fey ft> after
you had €0 frankly (p. 26. L 40. &t.) yield-
ed me my Two Proportions, viz. That no man
can Represent God without God's Comniifli-
on: And, now, God gives no immediate Com-
miifions, fo that he who pretends to have
God's Commiflldn muft be in' a Condition to
ihewthathehas it Mediately,!, e. Fromthofe
whom God has Empowered to Gi*ant Men Com-
mifiions to A& in fjis Name, Can you fliew
that, in any Caje, God has Empowered either
the People or the Magiftrate to Grant fuchG?w-
miffioni ? Again, even in your fuppofed Cafe of
JSecefity, whether do you fey the ftrefi on the
EkSion of the People ? Or on the Confeftt of
the Magiflrate ? Or on Both together > If on
the Eledion of the People, is not this Independent
cy ? If on the Magiflrates CcmfStt^ is it not Erafti-
amfm ? If on Both joyntly, is it not a Bknd*
ing of Bqth, Independency and EraJHanifm ?
Is this the old Prefbyteriati Bottom > Perhaps
you may be able to Reconcile fiich Notions
-with the Hypotbejis of Indijferency of Particular
Forms of Government, taken notice of before*
(Letter II. ^. 89. 96, &c.) tho' yet the one
does not necefl^rily follow from the other.
But I cannotfee how you can Reconcile them
with the Divine biftitution of Prejbytery. One
thing feems certain c You (hall never be able to
Recmcjde them with the Antient and Solid ftw-

ciples

_ 9

Letter V. Concerning Toleration. *97

dphs of the Catholick Church \ the only Prin-
ciples I hare yet feen that can fecure the great
and fundamental Interefts of Catholick Or-
thodoxy, Peace, Order and Unity.

7. M]T 8th Propoftim was, That, fuppojbtg
the Validity of _ Ordinations performed irithoat
Bijhops in other Proteflant Churches, yet the Pref
hytenal Ordinations, in Scotland, being Scbif-
matical, and performed not rmly without, but in
Contempt of, and Unjtiftifiable Oppojrtionto Or-
thodox Bificps, there is more than Ground to
Condemn them enough. To this you fay. 1.
Tou are not Scbijmaticks. This I have Connder-
' ed in my Secohd Letter. 2. You fay, I may re-
member 1 granted Scbifmatical Ordinations might
he Valid, But did I ever grant that Ordina-
tions performed by Scbifmatical Presbyters might
be Valid ? And is it not, by this time Plain,
that between Ordinations performed by-Scbif
matical Pijbops, and Ordinations perform^ by
Scbifmatical Presbyters, there may be a consi-
derable Difference ? And fo I come.

8; Secondly, to con/ider your Objeffions
* in General. So far as I have been able to ob-
ferve them* they are thefe,

9 .L^sPop^.Whi>nePapipinfJlontbe
fame prejudices concerning the Call, Ordination
and Succefion of Mimfters, Sec. (p* 17. I.17.
&c.) Briefly, Sir, 1. In all this Matter, I
have advanced nothing but what I have
proved to have been the Univerfally receivM
Dodrine of the Catholick Church, rti her firft
and pur eft Ages * many Ages before Popery
was hatched. Nay you your felf ( p. 25. 1.

O 3 36.)

19S Letter F, Cwwnwg'tfferAtim*

5^.), have told that the Popijb Scbodm*^ both
Divines anl Cawnifo, ape againft nje. 14m lv
tjiea can my Scheme be Popijo.? Willyou al-
low me to underftafid the Pqpe's Interefi better*
and to be able to do him better Service than
his own Schoolmen ? Both, Divim m& Gt*
aw*/* ? 2. If this be a good way of React-
ing, what are yoti ? What, till yon p(Mi(fe-
ed your Vindication of your Sernm? I n6v$r
{ufp$£ted you to be> You have iaid (p* 7*
J. 3.) and 5. 16. 1. 31, Cfc.) that neither Ca-
nonical Ord} nation nor Uninterrupted §uce*£kn is
wceffary. And (p. 32. 1. 26. &c.) that 0**£r
#<tf zo» « ^«t a Formality? a Ckamftqnce^ a
Moie^ i. e. as you clearly Infmuate, a Trifle^
a Matter of very fmall Moment. No*v theft
s|re exactly the Doctrines of the jSWijm**

(*J ajfid Amriam, {hj

(0 vidp Catcchef. And Both Spdimm an4

Ij^ccv. pe EccUf. Jrmnians mafrtttift , the

gr- »; Qu * ft: M- *>*W*e Inftimm of PtetTT

Crdiius comment in . * 4 r>„r„r~ *l« n:. ;,*.
Kern.., Slichtingfcs %\ ? nd ?^ * e ?«"?*
in eunlfin locum. /"#W ot IVetwj. (c) A-

ydkiiiusdcMiJtiff- gain, as I have ak«a<^f
f/c/ Doft. Lib. 6. cap. obferved, you fa* tfaft

' V/'Confeff. Fidd # *?% ./ *>?*

Bemcnftna*. cap. 33. «W. Mr Magtfrites ConjeUt

?<?a. a. Bpifcopkm Re. xsuiy Evidence a Mans Mif-

ipoof. ad 64. QuxAio- jfon j thereby Blendinc

flcs.QDrfl.-3d. Etogimfm and J«<4*«?

<<rc.De JFrrfcf. Coi- *** Ow* U»» (p. 3$.

fif-SideiRemoniftcant; * 1 9-) JW »7 Q«&W-

f a P» ?*• fea - 7* fw* is Ordink •, aftd (ibid.

I46. fcc) Tfe*t ##*#*

'' • and

hetetr y.Xmmning Tofoxtiim. 199

miV*fi>&H are n* <D$fc8 {friers and Off-
w * y«k, that Bijhops Qrdchn fa Pr9jhjtm+
arid ftit ifibeywtre ndt Presfytrrs the) cou'd
*rt Qhdthu Wdw tfhefe Ddarifoes ate no
ttfeiteifly ft## * tend yon titey Remcm-
fcfcr* the Zfofta? $$k of Bptftopwy Was
Vittwouity oppofed by the Pope himfclf,
add all hrt tirdty PArtazaJw, ih tfee©ayfe of
tbe a»*#fcf IWh* ; So that,** Ffaid, ifthia
k'i^#kjclf Reafonkig ? y oa areSocmm^
jfrmkiim, ht&penifat, Brdpion Jutd PJfifbtaG.
JJlit, ja Trbfh, 8ir, $. Such Reaforungs are
3t beft, fcut Scarecrows, dnwbrthy erf iff. AT.
Agtafrj *h&t<*#ve fbrwftlnng but to Aimtfd
the flgoftraot Mid Unthinking Mob. I need
Ikft infiftoh tti*. The Author of the J 7 ^*-
*&i*ff of $* Prihci]fks tf the Ofpriamck Age y
in his £th Qhzpier, has fitily fhewn the pifi*
fol W&kbtft of fiich mean Artifices * And
particularly^ that trite Efifcopalhinaphs are,
* ifctichaa toy', Everfve of aid Inconfiftent
tratb the fintidatmntal merejts of Ripfrj. And
fe far, I adfeer* to hiin.
. a 6. if.lTAulay, fty Qpimm is Novel (p.
(I7. 1. b$$ Is it fo, wtoen 9 twis fo Notori-
ous dke Doftrine of the Primitive Church >
Silt 'tjii^avrfa^^Proffcfhtifs. Tho'it wa*
fo, whit tf I Ihodid Aft, who allowed Pro-
taftahtd to recede from die PrineibleS of the
Apoftolical and Primitive <3u*rdiW> h&,
iaimiy ti* aft £o. It fcfcjta* the dooftaijt

herJUfett*io* mthiHgGk4rrftltoft^i«
isftom tow fftafcV/* abd TbinLJrtickt anfl

4 & e

200 Letter V. Concerning Toler at fafc

the Beft Commentary on it, Her conftant
Pradice. - The Article runs thus.' h is not
lawful for any Man to take upon him. the Office
cf Publick Breaching or Mini/king the Sacra-
Stents, in the Congregation, before be be Lawfully
CalFd and fent toexecute the fame. And tbofe
we ought to judge lawfully Called and Sent, which
he Chofen and Called to this Work' by Men who
have publick Authority git/en unto them, in the
Congregation, to CaU and Send Minifters into the
Lords Vineyard. I have likewife given it in

Latin on the Margent (d)

(d) Non licet cui- Now, by her Conftant

quunfiirrrerefibimu- ^ n ^ ce J fh e fc^ Deter^

di at|t Adminiftrandi nun-d the M?n who have

Sacntmenta in EccU* Publick Authority to CaS

fit, nifi prius fuerit ad and Send Minifiers to be

Obeunda h*c legitime the , B ^, . For fte ^

Atque -iites legitime always jtqeged Qrdim*
Vocatos & Miflbs ex* ttons Perform d without Bi-
iftimaredebemus,qui (hops, Re-Ordainirtg filch

pr Homines quibus as Jj ad no Better • And
Potrftas Vocandi Mi- aL • m • / n a ^

niftros, atque Mitten- nothing Plainer (all that

<tt in Vincam Doriini, you have laid, 9. 1 9. I IC*

PuWke Ce&cefla eft &c. Notwithifcnding )

£ f<Wfc<^*Ptati lha|l lbat ^ twas i n pujr.

S^opk - m filanc < rf Ae 3^ now

v tranfcribed Article that,

particularly, fo manj were Re-Ordained

Anno x66q± &cS ■ >

^ 11. But, Jewels Titmnham^ Wfm^ Davenant,

Prideaux, VJher^ Vietd^ ftw, Mafm* &c. have

aJTerted the Validity of Presbytenal Ordinations y

(pi 17.) Yes, Sir, thefe, and many morei

Ki< *, < * r *»"•■■ - thought

Letter V. Concerning Toleration. *°\

thought they might aflert fo againft the P^
pifts, becaufe they found divers Bojnjb Princi-
ples favourable to fuch Ordinations : And they
were willing to -do other Protefant Churches
all the Service they could. But then 'twa*
only in Cafes of Extreme Nectfity, theyfu-
fiained their Validity : As I think, I can folly
prove if you (hall require me to do it : In all
other Cafes y they as Keenly condemned them
ks ottar Folks. Now Sir, I doubt very much
if ever that Cafe of Extreme Neceffity happen-
ed. This is certain, 'twas never your Cafi^
to has' been already told you.
'12. But however, the* ajfertedfo $ and they
were Eminently Learned Men$ and Men of tie
Epifiopal Way ; and J am not to be put in the
Ballance with them, &c, (p. 18. U 27. &c.)
What? Sir, does every Man who diflents
from other Men, pvi himfelf in the Ballance
with them * Then it feems, you rat your
felf in the Ballance, not only with the Men
you have nam'd ( for* certainly you differ
from diem, at leaft, about Epiicopacy) but
alio with the whoje Catholick Church, for, at
leaft, the firft five Centuries : ; For, during
all that time, as I have proved, ihe was of
One Mind, and you are of another. For my <
part. Sir, I was not fo Foolifh as to put my
lelf in the Ballance tvith fiich Eminent Perfons ;
Nay, I am not for putting iny felf in the
Bauance with any Man : I am very fenfible
af my own Weaknefles, and want of Weight.
But I hope it was no Vanity .to (ay that
fhoft you named (even after you have added
Ir • , • ~ • • ten

tm *fam jawmmyno fchtrtr) 4nagrfa4«mft

lijgftt, trim spat in ikt hdkmet wkh Afe
fMe^ir&oMCftNn^ for & tttaiijr <&*&-
jri****! hm*cc©*ntail for : Efj»ciaUy ccp*
fcdwiiWthat thek iWItion nv» not fo*ietJr
agreeable to*ke 33d Article of <fheir *tm
Chroob*

lie. ' Wby * Vteltonmi Bijbp pf Sttitai A**
jmftt* quite difietent <Senfc *of4t> +nd <cdUi
tbmiitt>€pmt*win batettdtdhodk as {J^ y

$sc (ps t 7j ** 8 -) Sir, ril lianmfe^whote
Paragraph (whidi it ikm« yaa ditrft het d
and MttoWr tdl you taj Opinion of. it.
$fti$ is it w&td&x word . "Finally, if *
Ctaffpaw of > Christians find Ae AtWck
i Wodhip whtfethey live Id be &4efikd»
'tfaitthey «!««: with a Good <k>nfticite*
4 f»jniin«t 5 and if tbey do not know of aajf
*fdvce 10 wfeich they cm c^tVenkn%)9^
c Wh<*e they may worfhip'God panel/, *fcd

* in a Mgpntf Hrtap* If, I fay, fuch a Body
•foflingfoftie thatfave been Ordaina*, &*'
*to«feJkrote t^raOaons^ ffaould febmit it
*$M entirely to thttr Cotidud, tr * ntiag
*«t<MMr of tiidfe, flfimM iy a common -Coto*

* font <Jefoei«*neoF their wwrnNuniier toftfi*
4 miter tt> tbemm Holy things, and ihtmU

* mm ttatt itogitfnirtg grow up to a Ragulftt*

* ed Cofftturkn, fito* we tut Aire that this
4 is ^foite oat rf all Rule, aftd oonld not be
' done wMtout a wry gf eat Ski* uokfs fl»

* Heceffity was great and apparejit 5 yet if
4 the Nwdfity is Real awl iict Feigned, thi*

4 is

JJtitr V. Cwctmng Tokratiw, **3

f if not condemned nor aaauHed by the Ar?
c tick : For when this grew* to a Conftitu*
c t&tkm, apd when it was done by the Con*
! fent of a Body who ace Apposed to hav*
c an Authority in fitch an Extraordinary
? Cafe, whatever feme HOTTER SPIRITS
4 have thought of this fine* that time, yet
i we are very fore, that not ooly theie who
c Penn'd the- At ticks, hot the Body of this
' Church for above half an Age after, did>
c aotwrthflanding thofe Irregularities, ac>
c knowledge the foreign Churches fo Conftir
\ tuted to be True Chwehes aa to the Effen-
c tials of a Church, tho* they had been at

* firfl irregularly formed and continued ftill

* to be an Imperfett State. And therefore
' the general Words in which this part of the
' Article is framed, feem'd to have been de-
c fTgn'd x>n Purpefe not to Exclude them.
Thus his Lordflrip : And with all the Defe-
rence to hit Parte and ChfraAet that can be
expe&ed from One who takes Leave to di£
fent from him, I muft tell Vow, he haa laid
divers things, I cannot readily febferibe to.

14. Particularly, 1. ftis £— —Cm torn*-
xitetly go to—] feems , to me to Savour too
much of the World, and too lktk of the
Crofs. Divine Inftkutions are brought very-
low when made to yield to Temporal Conve-
niences. 2. I cannot digeft his Alkwiag fuch
a $ody as he fappofes to fet up to fchemfeivee
for Priefts, tbofi whabxve btenOrdainedady to
Lower FunSions. E. g. 'twas never heard in
Antieot Times, at leaft, that Jhoctm might,

*H tetter V, Concerning Toleratwu

m any Cafe Conficrate the Eucbarifi^ mudr
lefs could they Ordain Priefts for the Perpe^
tnation of a Succeffion of Perfons confecrat-
t& to Minifter in Sacred Offices^ which yet^
they mirffc be allowed to do by his Lordfhip's
Hyptthejis. 3. I cannot at all aflent to his
nextftep, which is, that fuppofing fucb a Bo-
dy JhoiHt^faUyme of tbofe wbo bad been Ordain*
*$to . tbe Lower ^fimSions , they might, by
xontmon Confent defirefime-qf tbeir own Number
to Mnifier to tbem in Holy things. This, Sir,
leeftis utterly iaconfiftent with that which
you have fo readily granted, and all Chri-
ftians ought indeed to grant, viz. That no
man can Reprefent God, &c. without God's
Commilfion. Indeed 'tis the Original Power
of the Feopk in full Form : A Morfel un-
palatable to Genuine Prefbyterians. 4. t
cahnot fee how that which is quite out of all
jBwfe, till 'tis Hedtified, can ever prow up to a
duty Regulated Conflitution. I think the com-
mon Axiom, Non frmatur traSu tmporis quod
ab initio non jubfiftit, is founded on Eternal
and Unalterable Reafbn. Neither, J. Am I
yet perfwaded that ever there was fuch a Ne-
eefity as might juftify fuch a Prdiimptiob.
The Tottering of the Ark did not juftify
Uzzatfs touching it with Unconfecrated
Hands : And Saul Sinned in Sacrificing, tho*
Samuel could be had. When Priefts duly Or-
dained are wanting, I think the common Do-
ctrine of Protejfants about the no Jbfolute ne'~
ceffity of Sacraments lhould be remembered,
gnd Laicis ought to Worlhip together, and

Edify

LetttrV. Concerning Toleration. 205

Edify one another the beft waf tltfy . can 1
but always keeping within their onto Sphere^
and humbly waiting till God fhall provide
for them Perfons duly Confecrated. , But
then, I cannot lee how fuch a Cafe fhould
happen. If by Divine Appointment Biflxaf*
are fet over <3dd's Church, I believe God's
Promifewill never allow all Bifcops-at once
to Turn Hetethfo. Some (hall always be
Orthodok* ami to fuch, Recourfe may be
had.. To be fare, when the Church of Eng-
land compiled her 3 9 Articles, no Body oSPtrh
tepants was under any fuch Necejay. Her Bi-
Jbops were Orthodox and Catholick, and might
have communicated the Epifcopai Power to
others. And even making the hard Suppofr
tion that in fuch matters* Necejky can juftify
Hxtr ordinary and Irregular Steps, yet this mud
- be allowed* that Cafes^ of Necejjity can hold
no longer than the A/ecqfity continues : And
this too, that Ne&ffity can never eltcufe thole
who inexcufably make it * which, I am af~
fraid, is too much your Cafe at prefent in
this Nation. I (hall not fay, 6. That thefe
things conlidered, his Lordfhip's Gbfs leems
to dettroy the Text : But t muft lay, 7. That
it leems unneceflarily to expole the Church of
England to the Obloquy of the Romanijis •, To
give them too much ground to Load hen with
receding from the Univerfally received Prin-
ciples of the Catholick Church in her Bell
and Pureft Ages. This, as I laid; with all
due Refpeft to Us Lordflup's Character. * I
proceed

IS. Hi

• ^

*v6 .fatter K CmcemmgToieratiBrk

if. fit. But at kaft, This is * 2fcH)(ma*
in the Qmrchcf Scotland (p. 1 % & 20.) Per-,
haps 'tis not* but what if it was? Why? Is
it not a Brejiitaptian to Recede from, the Re-
ceived Opinions of the Chunk I was Bern and
Bred in > This, Sir, £0 far as I undefifland,
raofi be the Force of the Argument : Ami
what Weakneft is in thai Force? For, 1. I
have&ir allowance from our Reformers them*
filves to recede even from tbemfelve*, and
ftatn their SutcdSora too v provided I can
prtvie that they receded from their own Rule
of Reformation, which was, Tbc Word of God
and the Prbtcipkt and Sentiments of the fW-
mtave Churchy as has been fully proved*

(e) Moor, I toy whofbe*

(ejSceFmiAChar^ ver in&ifriawdhaJreinain-
ef Prefoytery from .^fifa j\fc JSkagtf d£

have proved ) have Receded from, that Ruki
2. Does it become you to betake your &]£ to
foch a Flea ? Has your Party made no Re-
cdllons from the Principles and Rule* of out
Reformers ? Has not a late Author ftdl/

f>foved (f) that yon have
briaken their whole
whole SecoQd 2?* f <* g^aie and Ctmlrivaace

r S* <rf lie Fonn of Gcvmn-

ment which was ftttttd at fas&cfwmatim $
Has he not given a goodly Sptc&mn of many
other Receffions you made from them *

< m

~ fc IfemtifttiMii fife vA^Wtjictf oiml Prnde^
tors for 2W c?r Hfaw^ffb^tawji ironed**
ai«iy Tl b^to U8^ foe: d^mmstf^ pur Judg-
uwntfctUVva ^^ftfa» of tjR^r, . huLvezptwsfc

- if,^tc»b{*8llto InppvBtt^i aniffcffake tfei

Cj^fWititaftf -Aalasawr Refinrrms , vasSam^
ed t^,thef Pa^^ fo do It to you: Twin*
4&£w%«fratt to .farfidre MtdetmBmap^

t^PjrW>«f*G6wT** Gcmfeferirtiitfj8«uauftf)
%,-^djI hopeypifcil findiioljiwg CWiiir^
itacTwrf* ia, fucb Arguingi ,» yours mufti
ei^tefe^J&Ji to itei Ground, .Oflf-iafldon«i
! flwt tfcafcloolts. .very Poptfh Jatefr * This iboty
I t^tfj* ^Pr^^/or* for Tiro or Three £etwa*

ti^fijcwU: not £rr 5 could .not be $#<&m*.

i*. IV-

■i

ao8 tetter V. Concerning Toferafit&

. \6. TV. Not one Ckwchfor 1500 Teats com
be jUledgeiajferthtg iij .Terinims, that Ordina-
tiotu perforntdty Simple presbyters, witboi* Bt-

Untii are not Valid (r>. 18. 1. 3(5. ) I think I

__ the contrary. But tno" 1 Bad;

not, Pray Sir, was fuch Trifling worthy of
M. M? Haveyou found in all the Scriptures,
in Termms, That there are Three Perfons fa*
the Godhead i Or that there, are only Two
(jbrifttan Sacraments ? Or that Women ought to
he admitted to our tori's Supper ? Nay, that
the Church ought to he Govertfa by Paftork
acting in Parity? Or, do you jcejeathefe
(and innumerable fuch^) Pbfitons became yadt
find. them not in Termrns? ■ '» .

17: V, Ordination is but a Formality, a C&v
cumfiancr, a Mode, (p. 22. 1. 26.) tltsnot to*
ceWary (p. 16..I.27, Cte and p. 24- *• *£) ^
the fame you &y of Uninterrupted .SucceJBnu
[p. 7. L"4,and p: 1.6.1. 33. ©V.] Sir, to find
you fo frankly granting my nrft two «o-
pofitions, fo often mentioned^ and withal
Talking fc concerning Ordination and Succef~
Son, Iconfefs furprizes me. ■ -Howeafy, wereV
it to prove the Necefity of Ordvnca&on from the 5
Holy Scriptures ? Your Friends of the Provin-,
cial Jjfembly of London, in their >* Diwmw
MinifterH EvangeUd, have proved it pretty
folly. At prefent I think 'tis enough to re-
fer you ro thetifc Only in a few Wolds, let
me (hew that all the Reafon in the World
pleads for it. What can be mo» Evident
than that we cannot be Obliged in Confcience
to own any for our Spiritual Governmrs-, and,

pafr

Letter V. ConcermngTokration. *o$

psty them fuitable Regards of Obedience or
Submiffion, if they have not our Lord's
Commiffion to Govern lis ? WTiofbever pretends
toad as a Magiftrate in any Temporal
Kingdom, without the King's Commiffion^ is
reckoned an Ufurper, and Invader of the Roy-
til Prerogative^ and as fuch is Obnoxious to
the Laws. P ra 7> &*& ^ e Peace, die Orde*
and the Eftablifhment of Temporal King-
doms make Regular Ccmmifum fo Necejfary 5
and fliall not the Peace, the Order, the Efta-*
JMifhment, the Unity, the Prefervation, All
the weighty Interefb of our Lord's Kingdom
here on Earth do it ? If the ftanding of all
other Societies requires that Subordinate (jo~
Nemours fhould have Autbentick Commiffi-
dns from the Supreme^ the Head, How much
more jnuft the ftanding of the Church re-
quire it? Church Governours are God's Repre*
Jentatives : They Preach in his Name : They
make Covenants and append Seals to them in
his Name : In his Name they Receive into and
Tbrvfi out of the Communion of his Church*
In a word, in his Name they muft do ever}
things if they would do it Warrantable But
how can they do any thing in his Name ?
How can they Reprefent him any man-
ner of way > How can they in any Senfe be
called his Ambajfadours, his Proxies, his Vice-
gerents y without his Commiffion ? And now he
gives no Commiffions immediately ; How then
tan they have his Commiffion without re*
reiving it from Thofe he has Enabled to give
Omnwions to A3 in his Name ? .Now* as

P I

I tajce it, to^r^pt fucji CpnwBoiiCqns i* tf>Q*±

Ann - f and to receive thei# i$ to^be t

And whatfoeyer Proves the Nwtfby i

nation does likewift Conclude toe as

fon$ Empowered to Ordain^ Authojri^ tg?

oaf Lord to give Cto^nuffions to Jrft m h\$

Name : For if fuch a Swcejvm is oijpp ^ter-?

nrpfrrf, How ffr$ it Wgin again? How ftaft

Commiffion? he h^d ? V^o is Agtjhpriz'4 $Q

gh*e thera > There is a Nec^fy oftyyipg thfWk

and they are not to be expend iwmedfftety

fromB eaven. Nay jnore, You ih^ll no£ nave

Traveled fer intfcjs Ro$# of Thinking an£

Reckoning on the great tntgrefts pt $e

Church, syid tlfe Concerns of $ojds ? wfen

you (hall Clearly Tee that Eeyr thw^p g^

be mere oepeflaxy than tih#t all paffiWe Care

be tajfyen th^jt OrdinfftiQUi bp j^fcrjri # #gjj&-

/jWj and Canofiffalfc

' 1 8. YI. #$<¥*, ( you fay #v p- *$• ^ 14.)

were forbtfden tg Onfaiy wfrbquf hfififffers.
Pray Sir ? by vfoat Canw^ of ^hajt CqiwczI f
The Third Canon of the JRfwr# Cq/ayfi pf
Carthage^ which you fjeem to hjnj ^ imparl
no fiicn Prohibition- It runs thus. Wplfi *
Prejbyter. is a Ordaird^ when the Bijhwu.&ate-
fecrativ&bim am holding Ijk Hm4 <m tjs Sea^
let the rreJJ>ytm who are Jtrefenp djh hofd tb&r
Havds w his Btddvyer^ a$**nft the Bijktfs hapifo

(i) Doth this Canon 'top-

ma^ttffl toptt apsi? >uca thing pe jgfWBsct

from

Ordinet/ita ut ciriuiA
affenftnii & conni*
veaeiam & Teftimonl-
urn qwrat. ibid can.
22.

Ex paehftctrtflnte

JLetter V. Coteernkfe Toleration* sit

fremiti For Jbe great- ej&s fetum* etfem

if thejrare f*^W, are glf^S^S

Hands, This u all j and €mt. cm, -a.
this is the Firft Canon we * W<*t>"' Sae
«**<>£ that gave&ch art Concilio eicrioorwrt

4®owJocey and ttos i, futoUin Cter!COS nort
& far from allowing ft**.
&j#frv to Ordain without si
$(/fe^, that it doth not in

iJttleaftifl^rt that while ^

they laid on tflheir Hands* ( ^nriiT&limS)
ifcfcy coactaaned in the Co/- Ckrfcu* nor* OrcUcer

thr Year unmediately ro, quia fe Cttdin*

preceding (i e. J*. 297.)

to another CotwcH kolden

» that fame City $ as we w9 „ „ v „ vlulMa „

iearir f r om Gwo« ??&, as ^^«iim7^iip*

Ikwtegivs Numbers them* fe ab Epjftfpuu CxA

Jmlm Biftop of Car- Ordiowdi dinuart

Itwrgr, and Pirft Primate

of jtyn&i* pleaded, that

hairing the lof^e&zon of

many Churches and Or*

dinations, 'twas Raafona-

ble he fheald be allowed

t& choofe out from a-

raenfcft the Clergy of any
other Bi&op* Perfbni fit to te Qrda&fd a#
hrhMQccafion t The Syn^d readily com

Pa fented,

tronts tempore not*
prodidk fuiflfe poMi*
tentem; fiautera ftj»
ens Epifcopm Ordiaa*

poteftatc privc tun Jin
Can. 68.

Similt Sentential!
fubjacefct Spifcoffm fl
fcienaOrdinavcritClei
ricujneum qui Vidu-
am aut Repudiacant
tixoffem hamiit* aut
feomdktttt* UH r Cm

*** Letter?. Concerm^TtlerathtL

f^nted, only one Bifhop called Tojlmetiatozs,
objefted: what if a Bifbapha* only One&refi
byter? Mnft he be obliged to part mtb him?
By Divine Vxmchfafewent^ (aid Aureliud, One
Bifhop can Oriain many Presbyters, but a Perfon
ft to be a Bifhop k not eafily t<> be found-, and
therefore if any Bijhap JhaU be fowl having on-
ly (hie Presbyter, but that One. Presbyter fit\to
be a Bijbopi Yu Reajbnable that he part with
k him, that be may be Ordained : If-then (laid Pa-
(ktmetianus) another Neighbouring : Biflxf has
many Clergy- Men, Ought not I to be fugged out of
his Stare *. Tes, faid Anrehus^s you have help-
ed others, Co others ought to help you, istc.
and fo the Matter ended. Nay that the Bi-
Jbop continued ftiU to be the Ordainer, the Al-
lowance granted to Prejbyters to lay on their
H#nds notwithstanding, ia evident even
from divers other Canons .of that very lame
IV Council of Carthage* . Particular ly the 2 id
Orders that a Bijhap ordain* wt any Clergymen
without tbe^idvkeof, his Clergy, and the JJfentj
Jllcmtance and Te&imony of the People. Now.
'tis plain that as the, -Arflent, Allowance and
Teftimony of the People, fo the Advice of
the Clergy was one thing, and the Authori- 1
ty to Ordain was another. Again, the 68th
Canon runs thus, Let ni Penitent ( no man
who has done publick Penance) tho* otherwise
a good Man, be or denned a Clergy-Man. if a
Bifhop jbatt Ignorantly Ordain K any fitch, let the
Perfon fo Ordained be Depofed, becaufe he ac-
quainted not t the Bifhop mtb his having been a
fenitmU But if the lijliop burning him to have

been

Letter V* Concerning T&lerathn. **?

♦ ' . , . • •

been fncK JbaU Ordain him 5 Let him he De-
prived of the Power of Oritnatkmi And by
Canon 69th. The Bijbopwho Ordahtsr &ne whom
he knows to havt Married a Wtdov, &c» is Svb-
jeBed to the like Sentence. And by the Canon*
of the Great Councils of Epheftts and Choice-
don (as we have feen, Let. j. §. 42, 45.Jp and
many other Coundh pofierior to the 4th of
Carthage, 'tis evident, the Bifhop was always
looked wi as the Chief, if not the Sohvr-
darner. Nay, Bhndel hirnfelf confefles, that
Prefbyters were allowed to ftnpofe hands
with the Bifhop, Not of Neeeffitj, hut for the
greater Solemnity of the Performance $ And that
they were allowed to dp fo only in the We-
fiern, not in the Eaftern.Cbmrches* (\)

(k) Apel. pre fcot, Hicronymi. jK*^5' & 345.

19. ¥11. TheChoreptfcopi Ordained $, and yet
1 as youtell is,they were butPrefby ters^ (p. 2 %. L
l3.)Brlefly,Sir, Bhndetm htsPJevda Jfdormhzs
rejected the Fifth Epijlte afcribed to Damafus
( Dr. F&rbes*s main Foundation) as Spurious*
and divers Learned Men have, particularly*
Beveregius (Annot. inGmdlAncyran. Can. 1 ?*&
Condi Antioch Can. io.J has produced very
flxong Reafons to prove that the Cborepifcopi
(Come of them at leaft) were Bijhops proper-
ly fo called, tho 5 under divers Limitations
and Reftri&ions. For vpy part, I think tis
enough to tell you, that if they were truly
Bilhops, they do not ferve your Caufe : if
they were only Prefbyters, by all the Prin-
ciples and Canons of thfe Catnolidc Church,
they could not Ordain ; If fbme of them (as

P 3 fome

3i4 &ttftr Y. Cmtrmg Tokrttm.

Tcune think) w#e Bifliopj^ and &hm onky
Prrfbytersj Thofe who wm $ifllPi» aright
Oxdaan ^ Thofe who were Qflly Srohpfctfst
cpuld not.

2a YttL Bijhqp and Vtefiyters m PPt I&
fling Qr#ers and Officers (p> <jjk J. 4&) And
Ordinatio eft Ordinis [ibid/l.I^} And, SifbiQ*
Ordain as Preffiyters * for fftbefwrewt tre*
flyters they cadi Wt OrdaUt. £i& I. 47- ]■ Theft
things I took notice of before. Now I have
then? in another View y a» amounting to an*
other Obje&ian sjg^inft my Opium* a* yoa
call it v to which I (hall only return tibsfe
few things.

21. Firft, theft are Proportion* maipfcikh
ed [for ?i)y thing I know, Originally Mist-
ed"] by the Papifts J onpurpofe to Support one
of the mod hfupportafik Extravajafces of
ffywjr, the Mon&rqu? Do^ine^rf^*/^
ftantitttion. On the Supppfition of t^ie Trqtl*
of this DoQiine, they thpqghtJt #a#*ral fa*
Reafon thus 5 Preflbytera Pf*>4wce tfci ^3rf
the /##&<?/ Power aay Chqrch Office c$n bg
capable of: By pronaunciij^ftve Wo»js, th&y
turn the Suhftance of Breed ^nd #**#* infco tha
Svbftance of our Lord's £c<& ^pd £foa<fc 4b4
tbofewho c^n produce the ^§f 9£thei%&9fl
Bwrmuftfce Of tlje tfi^efi Qrd& : ^ifhpp^
therefore, whatever tfiejrmay ^e i(*&i#Sfo
cannot; in Order be tyethyr to fyejlypers*
'Tw^^ch.Rje^fQn^ng 3* th#, §i& tfet put
thsJtynfi fybooUMgn oa tfa ^uwomi of t?it
JKnmitbinghet^een Gr#y god/to*** m&

Lmer Vi Cmermtg Toleration. «S

Degrees of Ohe 3h& the fatoe Order.
And «©w Sir, to deal pliinJjr,;
* 2*. Secondly I am afraid fccH Difttiip&jL
ifgi Zgpttethtk td6 hear ttf J^a*. Your
own Saimfm (as ifrehafre feed; Let. 5. §* 7.)
plainly ■ caK9 it ft. Indeed commdn Senfe
WefiM to fiy,> that with Regard to art fflbrAr-
cl# thfc Ternfc^ 0*r rifld Degree mbft figm**
the fanrt thijig* 7 I dfo apt to thfr*, yon 9 !!
find k hard & tell what it fctay he that may
coHftitttte a XfertM Degree, ahd yet cannot
cofriftttute a mtient Order. What can it be
that caft constitute a drferetit Degree, if 'tis
not foiwe &/*># or other which thbfe of One
Degree ttiky eiercife, hut thofe of another
may not? But i£ this is it, what Incongrui-
ty cafr there fee in faying, fuch a Ponw makes
a Dffirm Order ? But I will Hot contend a-
bout Word*. Stappbft that Biffiops differ only
in Degree from Printers, provided youll
fey that 'tis fome fiw/fcr Powet that raifes
ttiem to that Peadiar Degree. This your
School Men nroft fpieafc o&t fo fboto as they are
willing to fpeak Intelligibly. Indeed thfcy
commonly fay it oh the Matte*. They fay
that which taifes afiifliopto the Higher De-
gree is the Extenfioti^ or (as feme call if J >*«*-
pliation of theSacerdotaKjbitraSer : Bftthow tan
the Sacerdotal Char after be faid to Be Exteiidei
or Ampliated^ when the Perfin in whotri it U
Extended or AmptiatH cahtitit Ererdw IbnW
Power, produce (bine j*?, he was iftfuffetenc
for before (Itch Exkutio* ot Jntptiatibri of
hid <&*rkUer? And now, Sir, I ffiallbfe gfect
to learn what offor Power can ftand fb Fair

P 4 for

216 Letter V, Concerning Toleration:

for being that peculiar Porter, ats the Bwer of

Ordination. This is certain, let the School-

Men talk as they pleafe, there may, nay

there muft be a Power Higher than the Paver

of Cmfecrating the Eucharift, even fuppofing

that the Confecration amounted to a tranjub-

fantiation of the Elements : The Power I

mean, of Conferring that Poir^r, especially if

'twas conferred with this Exprels Provifb,

that it was to be Exerrifed in Dependance on

the Perfon that Conferred it * As tis certain,

every Power of a Simple firejbyter muft be,

by tne undpubted Principles of the Primitive

Church That is, in plain Terms, the Power

of Ordination muft always be an Higher Power

than any Power that is Conferred on iSrap/e

Frejbyters. But enoughof liich Speculations*

Indeed there is no need of them. For^

23. Thirdly, the folid and perfpicuous Ffy-
pothejis of the Antients a would we duly weigh
it, and dutifully Return to it, would jna&e
all clear and fmooth. They knew not,( at
leaft, they regardednot) the Scbolajtkk Nice-
ties about' A8us Primus and A8us Secundus,
Remtie Powers ahd Next Powers, &c. They
troubled'not their Heads with the Coarcta-
tions or Dilatations % the ContraSions or Exten-
fions 5 the Fetterhtgs or the Enlargements ; the
ReflriSions or Ampliations, the Delebilities or
Indelebilities of Cbara&ers. They never dream-
ed of One power over the True, and another
over the Myftical Body of CAr^ ; The former,
I am apt to think they would have calFd it
gffprikage and Blajpbemy to have pretended

Letter V. Concerning Tolerations aif

to. They proceeded on the Common and
Known Principles of Mankind concerning
the Frame and Order of Societies $, and Con-
fxdered Matters as they might be felt and
handled. They look'a on every particular
Church asr a political Body, and on the Bijlup
as the Head.) and haying the Supreme Power
of that Body $ And on Prejhyters as Officers
Subordinate to the Bijhop^ haying their Com-
mijjiom from him, and a£ting in pependance
pn him : And fo they look'd on the Bifhop
as Notoriously Svperiour to Prejhyters in Order
and Degree. So the Antients $ I fay, for
they ufed both Terms Indifcriminately.

, 24. Fourthly, your Pofition , Ordinatio e/l
ardims, if taken in this Senfe, that the Power
of Ordination is a Branch of the Power of Or-
<ier 9 as opposed by the Schoolmen to the Power
of JunJdi3ion y is founded on a Diftinftion
which perhaps is not fo very folid 5 a Diftin-
£tion, for any thing we know, unknown to
the Antients. Befides, many Learned Men,
(amongft the Reft your -.

own Sabnafivs, (I) and . W W*"*M.
^Geor/QihA: (m) t^fti™
and perhaps many more («) Afcnk* of the
of your Friends) have Gevermm of the
RecWd Ordination an £*"<* if Scotland,
48 of Jurifdiaioft h .and Part I# '" ,2 ' ^
then, What tho' the Power of Ordaining was
a Branch of the Power of Onfer ? Wou'd it
follow that every Man who has got any De-
gree of the Power of Order, may Communis
fate wfyit he has got, i, e J Ordain others, to
"■; " " the

ft* fcme FtoBhk? If I mifbte nrt, Sir*
jour own DifcipKfl^ does nc* Mtitr Mivg
Elders to Ordain £»% £21^ nor Jtattfltt
t6 Ordain DeAcoto* Thn i* ctfttziifl, to have
faid that Dtacam had Awr toOftfam Dw-
com, in Ancient Times, had beta Attitifd fio
Ordinary Paradox* Aad the*L

2jf, «/*W/, to yofcr other ttoflrion, that
Sifiops Oricm as Brtjtytets, &c. I fhat* fa?
no more bat th«, as ^k too openly Infer efte<*
ill the JMj^mw ti£ TrmjiihftamaHffH 5 fo,^sl
hare prov'd, the Reverie of it; *tfc. l"frit
K^Siopi Ordaki'd *s Bijbops, tod not s&B^l
fyf er j. was by all Mefi^ ever y where, etittt-
tain'das true CathoMclfc DoOrine m AefiHl
and pftreft Ages. '

26. IX. Epycopttyi tW epen ef Dfo&4 tn~
pttxfihm is Hot Alvays abfolutelj tectjptty. Z>/-
vines do diflingnijb bttoixt the NiMfly of Pr<r-
&pt aWd of Medn, &c« (p. 23. 1. 33, * C -X
Briefly, Sif, tob* AftMelf Afc#/*y for Sol-
vation is ohe thirty $ and to be abJMntely Ne-
cejfary for the due Confutation of an Orga-
nized Vifible Church 1 , is another M I have
faid before (JLtf. 2. $. 74. ) So. I fky again*
God forbid I fliould pt flame to prefcribS Li-
mits to the Divine Mercy. God fees alt things
and ponders all thing*, and is not difficult*!
^bout any thing : AM £> he may fee Reaf&n
to pardon, when it would be an impiotts Pte^
fumption in TmttMe to fey, he fhould. We
cannot know what Stores of Snpra legd Cle~
% mency he has kept in Referve, to be difpen£
ed when he ftmfl fee it proper to dftpenfe

thenu

Utur V. Concerning Tokmim. *i$

them. Sat ^e may well know that 'tis his
Rmal'4, tftt his hidden Will we are to fteer
our Cottrfe by. And feen, as I have already
felted, a neceffitv J^jfaty and Uniutifniy
tmde by om few caw never be honeftl/
p4eadedl to be a Jjj^ ffi&Jlfy- No Law, no
Ecjuky can admit of fcch a Plea. Aadj aVI
faere hkewife (aid, I am afraid this x* too
much von* Cafe Tou hatfe undutiftifly kicked
out of Dbott, thofe wftq by the Apoftolical
Stittdiure, and fey all Ae Rales and Princi-
ples of tte Ca&olick Church, had the power
of 0*dmathn: Andthett 4 y©u plead Neceffity
and that yon mttft Oniain without them.

27. X.' Ton have another Argument, p. 29-

h 14. &e. Tou fay, %u hep* it will not be

judged Evthuftajtical^ but a Scriptural Argument

iy Spb$r 7 and Seri<ms y antf Cvnfderivg perfons^

that there are* many Serht^CbryHans^ mho have

a JPitnefs in tbemftha, that Prejbyierkn Mini*

fieri are Mmflers of Cfmft, and may Jay, as St.

Paul, II Cor. $. 1, 2. Need we Epiftks of Com-

fhendatims ? fe are our Epifile^ &c What fliall

be faid to this > YouTl turn angry if I fliall

call it indeed Enthvfiafticaf, after you have

taped othmvife. What then (hall I caJKt?

Fc&ciful ot Fanatkd I But what needtineftr^

Hew ready iiwcy Vapijk^Socixims, Jhmnam^

jfyahaftifii^ Qivher^ Bwrignivnifts, I cannot tell

hew many SeSariet^ be to Argue after tfie

femenaanher ? This i&certaik, theDonatifisof

oWfem'dtcxhavebeenkeenatthiiwayof^r^

m* Uw^retdownSt, A*gvgim\ Account and

Opinion

aao Jitter V. Concerning Toleration.

Opinion of it on the Mar-
gent : (n) Pray, Sir, con-
fide* it, 'tis worth your
while, and if you are at
Leifiire, confider too what
our Lord has laid, Mat.

1 (*)' do* Meant ideo

verum efe quia, ilia &

fgj, Miribilii fecit Dth

nam vel Vrtfm vel

q»i\ibet alm~>—aut

quit illc Fratet Softer %

9 iHa Soror tfoflra,

tak vifum vigilansvi- - L . ^^

4it % vel tale vifum d«- member, tl? not tyfpHt a-

miens fmniavh \ X$move- ble Pretext, but Clear and

oritur ifta vel Figment* Solid Principle and juft

Mniariim bominem. D e d u £Hons from it. that

vel portenta WMmm ^ ^ ^ ^^ ^

fuch Debates as this be-

7. 21, 22, 23. and re-

SfMtum—*- Hemotit
omnibus iftii EtcUftam
fuam demonflrent, non
in fig ft $4 C5> ftoAigu fah
hribus (quia etiamew-
tat Ifta Petto Dei pra*
pAtati tf cauti rediiti
ftimus) fed in prafcri*
pto legu 9 i* Propbeta-
rum yr<tdiftv t in pfaU
morum camibus, in ip*
fius paflorit vecibus^ in
JEvangeliflirum p*li~

tween Tou and Me $ and
fb, Sir, I think I. have got
through the moft confide-
rable things you have Ob-
je<3ted againft my Qpin&n*
as you call it, only One
Thing excepted, which I
have Referved to the laft
place. 'Tis

eationibus *S Laboribus %
hoc ejl in omnibus Sanftcrurti Librorum AuUoritiubus Augu-
st in. Delink. Ecclef Capp. 18,19. £4/r.Lovan. Aiu6if.

28. XI. That 'tis pernicious in its fruits ami
confequexces : And here you fall a Rhetori-
cating. I and thofe of my Opinion Ho great Ser-
vice to the Papijls; How > We proclaim that
their Romifh Church is a True Church, their
priejis True pxiefts^ Sec. (p. 2 2. 1. 1 6.) As if
in this we were lingular. But of this more
by and by. You go on (ibid. 1. 22.) To Jjfart
the necetfity of Epifcopal Ordination u the

way

• ' ■ • '

tetter V. Cmarmng*tole)rdti6n. **i

way to harden the JPicked and make them call of
tffe publick JForJhip •, Tea, to turn Seekers and
Infidels, &c. Further yet (p. 22. 1. 2(5.) 'Tis
to prefer a Formality, a Circumfiance, a Mode\
to the Being of Churches or Mini/try, and the
Snbftance ofWorMp, and the Salvation of Souls:
As if it were better for Chlrrches to be no Church et
than not to fo Vrelaticall And is not this to plead
the very Catife of Satan, Sec > Sir, I am lorry
you fhould have fallen into fiich Canting, and
talking, things which can never be highly
Valued, but vfiiete Common Senfe is at a ve-
ry low. Ebb. Briefly Sir, make it but appa-
rent that a Principle fo apparently founded
on Apoftolical Inratution, and (b Universal-
ly received and honoured as foch , by aH
Chriftian Churches all the World over for fo
many of the Earliefl and Pureft Ages of
Chriftianity* a Principle fo naturally tend-,
ing to fecure the Order, the Peace, the tlni-
ty, all the deareft Interefts of Churches, and
Eftablifh the Authority of their Gpvernours, *
and make their Difcipline firm, and prevent
all Sacrilegious Ufiirpations * of, and Intrufi-
ons into the Holy Offices •, make it apparent,
' I lay, that fiich a Principle is fo pernicious
and Heretical as you would reprefent; it to
be : And . withal, ftiew that your Principle,
That the EkSion of the People with the Mo-'
giftrate's Confent is fufficient to Evidence Par-
ftoral Mijjions, is Antient* Orthodox and In-
nocent, a True Church principle : And when
fo done, I (hall forthwith yield the Caufe.
But on thefe Term? I am afraid I fhall not

yield

$22 Letter V. CfmcernutgTderatwi

yield it in hafte, perhaps never : This is cer-
tain, not till fuch a ftrange Revolution hap-
pens, as that what in the Flourifhiag Dayt
ot Christianity was Fnqueftioned Truth,
tnuft in its old and decaying Hams become
abominable FaUhpod.

29. But doth not my Principle overthrow
the Truth and Being of the mofi Reformed
Churches , &c ? This is the Burden of the &qk
which you not only Repeat over and over^
but Form into a Smpfm ab Abfurdo^ as yoif
call it* p. 21. Thus, Jf tbk Ojnirim were
True and allow ed^ it mB xecejfarity infer
the Beftru&im qf the Trtfb^ and Being of mo$
of the • Reformed Churches >' But that were Jb-
firrd. Ergo. Sir* of twenty Thira that
ftiight he retwcn'd to> this Shadow pfaa Ar-
gument.* thii*k Two-may be. fufBomt.

30. rirfiy then (waving all meddlingivi*k
particular Traafmarine Chinches, as. not
pretending! accurately to know their Consti-
tutions) r affirm, I. have now rwie it Evi-
dent that my Principle was? Unirerljtfly re-
ceived by the Catholick Church, m her £uft
and Beft Agg9, in conference? of the. Apo*
ftolical' Iijffitution of the Form of Chiwsfo
Go v^rnnjent : By? ueceflary Conftquence, no
Mo dern Gonftitution of Ghunrbe* can, with*
anjr Ihew of Reafca be brought i a Bar at
g3*nft it* To reafon & v as I told you, la&
year, is, no better- than making pra£tkae th#
Standard of principle, and not principle th*
Standard of pradiae: Or bringing the Rale
to the Example* not the Ewmpla to the

1 Rule*

B#e: An *44 W3*y pf ftsfenifig ( I for it
jaip) iflGtfe? wh#» piwdpl(»8i« at ajlfci
>e seeded : $> rfiaf yo« pay cl#curl)r fto
yp^r proper T*& : V W a*H# frew that I have
nqt Eftapl^W my jsinaple. Till yon haw
4ppe thi«^ MilJioGs ef SyUogjtfins will h*
gcojre WP*tft f M&* Bitf this is got all

is not truly ^ Abfurtk. To Ajgne *£ ahjkrda^

mlt$& fabfc '&«*«» fe W te mate it

sprang-, |&t fte BpUffBP yfiu Argi* ag^ifift

ejtbor overthjcovre # Velf, ar foqje other r&*

c«iv?4 8P4 %?^wl$^4 F«»dpfc of Ve*

»rt y- ¥w» AfiujP^t perfoBijs neither <£

tfcefc ;$tet the %$, a§ ^spbvipujj 5 As little

the Sfpo^d: FcfhpHr qm it be a Principle

lhat tb& or to'thejp Church called Rffomed

is rigfc&y Copftitiited > The KefQnrotioa of

Caches is bjtf c| yefteFday, aad theiefom

to be Try*d by Anient Principles: Vtinci*

p^s wh^ch obta^d from the Beginning.

)tapr Argument, therefore, at beft, is but «
ncvmtwilo : And as 'tis copiraonly (aid, i«-
cotrnftodtfifmen fohk Jkgnmentm * u> I fay, an
Argument a& iHcqmtwdo^ from an hwrnvmi*
epce, can n^ver be of Force agaioft a well E*
fkbUflpfd Bjancipl*. Now Sir, 'twas on this
Foot, I faid, pn w<gk p*ri> *t ^ooi fop/a*,
£ot, Fe ofgfo ft fitfjyr* to Rorae^ Becmfe ha
who Gmiemfis the Romifli Cmmwhn Condemns
Jb gr&n a Pitt cf Chrijlenfem. Here there is
at teafc m Sgu4 Inconvenience To this you
return (p. 23. 1. 7.) that ymt have itto the XIn*
fytffdUttifrs) vbtibtrby tbuwfy ofReafvning

'tis

*H tettet V. Concerning Tokratkrii

Vs no greater Abfuritty to dejhroy the Truth and
being of the fnofi of the Reformed Churches^ than

1 to Condemn the Romifh Communion which is Jo
Great a Part of Cbrijteytdom. And what is this?
Where lies the Life of it> As I juft now
told you y All the fatter amounts to no
more than an Inconvenience ; And is there
not a palpable Inconvenience in the One Caji
as well as in the Other?

32. But when I nam'd fucfa ah Inconveni-
ence, had I not a warm Side to the Church
of Rome ? Take my Word for it, Siiy as the
Roman Communion is now Hated, Move it as
little as you do : And I dare Confidently
fay I am For as few of the Novel and Unca-

• tholick principles and Cuftoms of the Roma-
nifts as you are : But feeing you feem to have
taken my giving that for my Only Infiance
of an Inconvenience like yburs, a little by
the wrong Handle, I can give you two or ^
three more. Hef e they are: Your Reafon-
ing is no better than if one fhould fay : ^ The,
Chriftian cannot be the Only True Keli^im^
For fiv *h e &* Greater Part of Mankind,
for near 1700 Years muft haVe been Profef-
fbrs of Falfe Religions. Again, it cannot he
True that impenitent Sinners muft be Damn-
ed. For if it is, Millions of Souls made af-
ter the Image of God muft jperifti Everlaft-
ingly: Once more, the Scottijh Prejkyterians
muft be in the wrong, other wife, All the
Chriftians of the Firft and Pureft Centuries
were in the wrong * Tbefe having firmly be-
lieved that Epifcopacy was of Divine Eighty

while

LteterV. CQTtcernmgttilcrattQti. mj

tofale % I^/eQMtf&il^Airert
lawful * fo very unlawful and Intolerable,
is to hb -a fufficrtnt Ground for Separating
from, fhdh as Honour it, and Adhere to it*
Confider this Seridriflj^ Sir, For I am apt tb
think your hecftvmtnce was not half lb

liearof Kin to an J^/b-if ty • >

33. But if my Principle ftrikes lb hard, a-
^garhft the Conftitution of fo many Reforrid
Churches, does it Hot look QJww^ and 0k
tbtnitably? f think not v if 'tis Tfne* ; but
Jf ftr an its Tmb yoii will need* hare tt&
*Sdw, neither I nor thofe of my Periwafioh
matt bear the whole hvrikn,x# tht Odhm^
Who fjjaft hear Part pf it with tis> Wh^
Sir? As to feme df the moft Cofifideratbk
fteform'd Foreign Charahes, even yon jour
felft atjeaft, all thofe who have Owtfd the
""* fdnfter Corfeffion elf Faith to be the Gah.
:, cf tbeh Faith, and promiftd that tbq
'tito the Dothine therein Contained to U the Do*
ferine tfhich they &itl corijlatkty adhere to< •. All
fcch, I fay, muft bear their fhare of the Q*
<$hm y with Refped to feme of the moftCott-
iiderafcle fceformM Churches* for, partial*
larly the French Snifters, for the moft nart
•had ho Seiner Mijflori than that which Flow*
td OrightaHy from the People < and therefor^
torn tb the 41ft Artich.ot tb$ French Pr»t&
fbtt^fjgfc* tf Pairhi ,rti& youjl find it
' intrived fo as to juftify fochyBi^w y artfl

Confifefce c£ ihis^iKe Advocate* fqy

d %

1 1-

**6 ,Lett& Y~ Concerning TefersttUnC

the People, while they have been Forced bjr
thofe of the Church of Rome to Defend the
Million of their P$°r*\ particularly (be-
itdei , many mor$ i could name ) the Learn-
ed Movjieur Claude in that fame very Book
jrou .have, Citeii (p. r&)/of his, his mfence
of fie Trench' Reformation: Now; this Qri-
jiinal ftwr ,of the People was Zealoufly; Re-
gefted by the* Wejlminjtei Jfembly. Shall I
fit this in its due Ii$it?
.. 3 4. After the Jffembly of Divines was Con-
fti toted atJfcJlminjler, JnMi6ifa 'twas very.
"feon discovered that there were Two Parties
in it, which, thoV both Adverfaries to Epi£
copacy, differed not a little about Church
Power and Government 5 the Prejbyterians
.the Greater Pans and the Independents the
/Leifer. After diners Heats and Debates be-
tween them, the TwoHoufes of Parliament
'appointed a Committee to try if Matters
might be' Accommodated amongft them 5 but
without Succefs * for tho' the Prejbyt&ians
were condefcending enough, as to the Point
"of Ordinatipns, offering to agree to this.
That where there were Two Preaching Prejbyters y
Juch a Prejbytery migl)t Ordain their own Elders.
Yet, that did not Pleafe the Independents^
they were for this $ That where there are Two
Ruling Elders^, they have Power of Ordaining
.Elders fpr that Congregation ^ And in Cafe there
' be no Elders (as at.firft in Ecclefia Conftitu-
.tuenda ) then the Choice of Elders by the Pea*
fie with Approbation of the Neighbouring Mi-
wjlers, with Fafting and Prayer may Suffice.

. * (°)

Letter V.. Ctiicernin£ Toleration. **7

(o) Orastheythemfelves

wjord it in another Paper; M s «e Papers of

(i>> That *&*r* there u 4 Accommodation, &c.

&ejbytery(tbat isfmEUen f% £* **' l6 #'
at. haft) in any of oar Congre* (j>) See* OH p.i^i
gat ions ^ there, ntoty be Power ■ » -,

of Ordination'^ and where then knot Vrefbyterfc
thofe whoarejvfficiently qualified and Approvedjcr
their Gifts and Graces^ by Godly Able Mznifiert^
being Chofen by the. People ^and Jet apart for thtM> s
nifiry^wfth Prayer andFajlingin the Congregation,
may Prima frice exercife their Miniftry. .. >
c 3 J. This Demand of the Independent* all
the Prepyterians in the Afleifibly Spurn'd at :
^And going op quite another Foot, they hum-
bly prefented to the Lords and CommanSy to
\>e Ratified by them, > amongft divert other,
Proportions relating to Ordination^ I. " No
¥ Man ought to take upon him the Office
/ of a Mipifter of the Word without a Lawfiil
*$ Calling; , it Ordination is always to be
V; continued in the Churph. JII. Ordinate
W on is %hb Solemn fetting a Part of a P,e£-
tf foii to fome Publick Church-Office.. IV.
% Etrery Minifter of the Word is to be Or*
*5 dainea by Impofition of Hands;, and Pray*

V <*■ with Fafting* . by, the PREACHING
M TOSBYTERS to. Whom it doth belong.
fj y* Pnafbfag Pfejbyttirs: orderly „ afTociated,

V either .in Cities ox Neighbouring Villages*

V ^re thofe tp' whom the Inwofitfrn if Hani%
V- dotfr -Appeftaitt} fps thofe < Congregation*
£^ithiii theii< Bounds refpe&ively * and-be*

they had not then .got fuch AITocwa

<£ 2 tioii

.•••0«:\l\r
• * -•*•■' a" .' ,

* ■ »

tions of Prefbyters ere&ed in many places,
rhey added, VI. " That in E^aor&tiarr
" Cafes foinethifig Extraordinary might &
done, until a fettled Order might %e had*
yet keeping as near as porfKbiy might be
to the Rule. Well, did tfcey allow th*
feople to Orf<jm in fiich Extraordinary Gifts?
Nothing like ft ^ onthecwwraty they theart:
no more bat that where Prefbyters wero not
Ereded, Minifters fn^ht be CtodaiVd as ftey
beft cou'd, yet ftili, astbemfelyes word it r
By fome mho being SET' A PAST themfihes
fir the Work cf the Mhifiry hm BOWER td
jojn in the SETTINS A PAKT f Others
Vrho are fowd ft and wrtby^ that is, ahvayi
by Preaching fttfbytert, Etc.

36. Thefe Tilings <kty confi&red, we
have a Proper Key tor Opening tip the lYue
Meaning or Divers Articles bf tfe Wefimn-
ter€<$e$m^ particularly Chap. 25. %. 3;
Hs feid, Cbrijfbatb given to the CatboUck J7-
fible Church the MINISTRY, as ureli as Ate
Oracles and Ordinances of God, and Chap. -2 7.
§ 4. None may dijfencetbe Sacraments but Mi-
vifiers of the Word LamfnBy Ordained. Thii
is faid over again totoeraittg Baprijm, Chap;
28. \. 3. and the Evcbarifi^ Chap. i$. §. 3,
and Chap. 30. §. I. Ifce £*rf 5^ <» iS»£
and Head of his Church bath therein appointed ,
a Govenment in the Hands ef Church Officers
diftin8 from the Chil Magijfrate. And, §. 2;
7b thefe Officers the Kefs of the Kingdom of
Heaven are committed^ by vertue whereof tbey
have ftmr refceSivety to Rftm and Mtmit Sins j

1
titter V. Ctrntenwrg Tofaathn* **9

to jbvt that Kbgbm og<A$ tie bpmmt,
berth fy the Wor&mi CtmfiaKs y ami to open kto
Vemte* Smnenfy the J#*$<ny of the Gtfb4
oni by Jbfolvtkm frmi Ceujumat occafiotpaB
r&porei The Troth »i the very Texts rf
Soripture cited by the Aflfembly far Eft*
bHffiing thfefe Articles* (feck a* Math. 16.
*fk Mrtb. 28. ift, r% 30. Job. 21. 21, 22,

2$* £»»; 10. 15, PUT. 12. 22. £}>£« 4. II.

&c HA. 5. 4.) moA neceflferily prove that,
mm God gives so Commiffions immediate-
ly, they muft be had mediately; froto Men
Empowered by Qujf Lord to grant them », and
not from either Magi ftrate or People. Indeed
97. The Fundamental Difference between
the hdepeudent* and the BroJtjfMian&^wzB then
dearly underftood to be tine, That Tbofe
made the PecpK and Theft the Prtjbytejy or *
Atari* of C&wrcd Asfas dilhnft from the
People, add having their CommiiEona from
Chrift, by an Uninterrupted Sueceffioo of
Grdinataons, the firft Sub§e& of Cfarrri 2to-
«r: This might be copioully proved from the
Books written on bom fides* but for Brevi-
ty I fball i eftjift my ftlf to Two or Three
Trdatifes written by the Prefiyteridns.

38. The Firfiis, jm Dhhmm teghnitti* Ec-
ehfaJHd, or, The Divine Right of db*rcb Gch
itiriisurat, compiled by Sundry Breffiyterian
Mmifters in and about # Ie*fe* 5 Kto, m
doubts very well acquainted with the Atfem-
blics 3c flat* and trimpk* : Thefe JSffimtiers,
having folly Stated the Controverfy Btettveep
tfaoft of their Party and the tedependents.

Qi 3 an*

9 1<> Letter tf. Concerning Toleration.

*> ■■ ^

and having aflerted that not the FUbs or a
J&gfe Coagrqj atioif whether Prefiyteratei or Mr*
presbyter attd^ but Cftirrci OJfccn are the Krjf
Subjctf of Church Power ^ proceed, p. 99, &c*
to prove their Aflertion, by tbefe Arguments.
1. "No Authentick Commiffion or Grant*
*' for founding the Peoples Title, product-
" ble 5 yet fuch a Grant neceflary, confider-
c# ing that the Power of Governing the Church
a ftands not on Natural, but Pojitive . Lcm>
" and in the Profecution dL this Argument,
cc they have the(e words* p. 100. w Ecclefi-
" aftical Power, being originally in ChrifK,
ct how ftiall any part of it be derived from
w Ghrift to Man, but by fome fit interveen-
w ing Medium or Mean of Conveyance betwixt
- V Chrifi and Man ? And what : Medium or
" Mean of Conveyance canfiiflfice, if it do not
f* amount to an Authentick Grant, or Gomuufi-
" on for fuch Poow ? And again, (i&£) If no
" fuch CommilEon be needful to diftinguifl*
" thofb that have fiich Power from thofe that
" have None \ Why may not all, without
w exception^ Young and Old, Wife and
tt Foofifh, Men and Women, Chriftian and
" Heathen &c. equally lay claim to this
? Power of Church Governmtut > If not,
" what hindered Ifib, howabfurd? 2. The

* People have no Divine Warrant a&ually

* to. Exercife the Power of /Keys, 3. J^as
w Cferi? hath neither given nor promifed to

* to the Community of the Faithful Spirit
" of Miniftery, nor thole Gifts that are ms
" ceflary for the Government of the Church.

'* 4, Tffe Commipiity of the Faithful are no
. < . ' >. . 4C where;

cc
cc

cct

jLrfftV 1 K Concerning Toleration. a?t

cc where in the Word called or acknowledge
" ed- to be Church Governours. $. Inmmie-
** rable Abfiirdities wou'd follow, fuch as,
" all the People fhou'd be Officers and Go-
vernours \ the Church fhou'd be no Orga-'
cc w/caZ JWy; nothing fliou'd be in it but A-
narchy 5 it fhou'd be a City wherein every
Man, an Alderman- a Kingdom wherein,
every Man a King 5 Men, Women, Children,
SeivantSjTghorahtSj&V. fhodld all have equal
Intereft and £wmn Ordination. So they
39. u And, it being obje&ed againft them,
" after the FirftEdition of their Book,that, bjr /
" their Principles, an IMntemtptei Sncceffiqtt
" of Ordain d Perfons was neceffary, which'
Succejfkm they cou'd not pretend to, ttolefe
they wou'd juftify the Antichriflian Ordina-
4C tions of the Church of Rome, &c+ They
added an Appendix to their Second Edition
wherein they confider'd this Objection, and
return'd an Anfwer to it, but on what Foot >*
Did they fay that in Cafes of Neceffc the
People or the Magifirate might Ordain i Or
that a Conftant lane of Succefim was not iNfr-
a?$irjp ? Nothing like to either. They be-
took themfelves to thefe Two Holds, I.
" That the, Reformation was begun before
cc the Council of Trent 5 and till the Council \
** of Trent) the Church of Rome was not £>
cc corrupted, as that her Ordinations weje
w NuB. The Chuflch of Some could as Fi-
4C lidly Ordain as Baptize, and who. -did ever
" Queftiop the VzUdhy of her Aipti/ws * 2. <

^ The Enslijh Qerjgy had not their Ordinal*

"<ros

cc
cc

a <«* froipikw * Christianity wtis vieiy early
«M*. 6? or * 4 ) in 5n*w, and W
« Qficmym* then Orbing m&*St&yfo*
u of Fa&l Or^tiow was ^

* raptedly contimed. J

L 40. The next Treatifc is, J* BishmMl^
Mem Evangetici, Or, Ji* Dhh&RiffaQftbr
Gojpel Mimfiry h written at kaft au tbwria'c^
by the jfroxtnicia! Jffemkfy of Lotukn $tifclifii»-r
ed .idk 1654, wherein idle Qrigml fymm o£
the jfapfe is yet more felly exploded* IdP
this Treatife, the AiTembly having proved,*
Qtafc i, " That the Office of the Miaiflrr
** of the Word and Sacraments it nectiflftry*

* in the Church by Divine InfUtutioa* Afldij;
" Cifwp. 2. That the Office of the WmS^r

is perpetually Neceflary. And Chap. 3, H&V*

* ing largely and folidly anfwered the grand*
^Obje&onvaflertingthe<I-crffrof tha 46-?
u niftry under Anticbrifi^ and fhewed what
"a Bvg-bear it is ^ they come, Cftqp. 4* ft*
^ prove that none may Aflame the Office ofi

* the Minifixy, unlefs he be Solemnly &tf
^ ap^rt thereunto. And Chap. ?. That now
^ may do the Work of the lYfcniftry witfe^
** out Ordutrtion. Then, having Anftvered
the Arguments brought by die IndeptndhtU
for the Preaching of Men out of Office
Chap. 6. They come, Cbap.j. to handfe Three
QuefUons aw»t an Immdi*t*CaQ h whereof
On? is, u Whether we are to exped any fei-
46 mediate and Extraordinary Call in thefe
^ Days > Another* whether die Catt of Im*

* &r a»d the Reft of the Beft Reformers

*•*,«..* **,w m.: .,. , «.,< ^ c Religion

ftftfj^fr^ HI

? JUfcgtf* rim ^Enross of Jfopvr was

* ^ItojfMjgateand Extoordiuaxy Call, of

* *0r* Xoi ^otfc whkk theyt Anlwer Negj*.

* iiwly :< Theiv Ctau &* ^Xfajr proceed to
"Cosmo* jkJfaCafls* CQQPeuuo^ which

* tbqg l^<Jt«^tbfi<n PrQpofitiaua. t That
" ffeMedjftt* Call* tta i( be by Mea yet
" it itfaotfr Ga&* and by Diviae lUj^t at
* 4 w^tt^tli^Jfeiiw&ite. 2. Thai: tEuarMe*

* diate CrfL » either Oiowrjj or Extraord*.
"aarji A^harieg tsifcUa lijttk afcort fifr
tnp&fittgr Mediate Call* their Third Pro-
ftftieft ** " That th* Mediate Ordinary

* way bjf wHioh God, woufd have ail Afeij
" to«tfer jtto ttifc Miniflay, is by JiUSton

an<L OrdtarioiiT Then* they lay down and

pcove theft their Proportions concerning

"Efedioo. L That the Uedaon. of *m£

* mfler dfltfi not by Diving Rights wholly
44 aGdiblelybel9ngtothei%WRrtof every
44 VwtkiabA Congestion. It (Chap. 9 J
u Thafctta whale Eflence of th* Miaifteri,
44 ali Gal) doth oft cenfil ia Ele^ion with*
44 oi& Conation. $ then, C^i$. ia they pro*
ce^toconfiderOriiwarioir, concerning which
whichthey aflert theft 4, Things 1. " Of-
4 * dsnafeon of Miaifleto k aa Ordinance of
" Chrtfc H. The £0wie* o£ th* Minijlerhl
u C<# ccofiftpth in Ordhattau. Pray, Sir,
Hbw do thete TWng^confifc with Ordinate
90a teiflg by* a jFot«i%, a Chcvmfidtwe a
iMaif, not Neetgary, &c But goon. 3. u Or-
igination, audit to be with JBrayer^ FaJHng y
** Impofitio* <f Hanky And 4. Ordination
'* poght to be by the Prejbytery. - 41^

• -■'

' «

tJ4 Utter V. Comermhx^takratio^

; 41. To Prove and ft&intain thefe Pfropq-
fitions is their work to the end of the Trea-
tHe -, particularly, they ihfift folly on the
4*fr, and in Profecution of it they lay down
this. Pofition word -for word, Ordination <f
Ximfters doth' belong to Church Officers, and not
ft) a Church without Officers $ and that Ordhta-
t&m by the People without Mini/ten is a Tbrvert-
mg tie Ordinance, and of no more Force than
Maptifm by a Midwife, or the Confecration -of
the tords Supner by a T&rfm out tf Office. To
jttove this, tney infift on thefe 4 Arguments-

* r. The coiiftant Prance of the Churchof
Chjrift as 't& fet down in the Apoftolicat
Writings, t. Ordination by the People is

"- not only not written in Scripture, but 'tis

* againft the Scripture. 3. All that is writ*
*ten in the Epiftles concerning the Ordain-

* ers and the Qualifications or the Qrdaki-

* ed, 0V. is written in die Epiftle to Timo*
*thy and Titus,: who were Church Officers. ,

* -told 4. The Nature of Ordination requires

* that it be performed by Perfons peculiar-
"- ly Empowered and Authorized to perform
**it, Ordination, fey they, is a Poteftative
€t and Authoritative Milfion. It is an E-
" minent AS of JurifdiSion (it is not Ordt-
u nis then ) not Confirming a Minifter in
" that Office wfiich, he had before by EI<>

ftion, but Conveying the very Qffice-Pow^
er of Preaching and Adsrimftrvng the Sacra-
ments : It is that which gives the Eflenti*
" als of the Minifterial Call, and therefore

* by the Rule of the Gofpel, it belongs to
f Officers and hot to Private Perfons- The

a Scri-

tyUerJt. Concerning Toleration* %Ji

ic Scripture doth accurately diftinguifh fee-
tt tween Church Rulers and Private PeHbns.
Hek 13. 17, 24. 1 Thef.%. 12, Private Per-
fins can with no more Lawfulness convey
cc Power to another to Adminifter the Sacra-
" ments, than they can themfelves Lawfully
" Adminifter' the Sacramento Church Pomer
is firft Seated in Chrifi the Head, and from him
committed to the "Apoftles, ami ftim them to
Church Officers 5 and tbej'alotte trbo have receiv-
ed it from the Jpofiles can Derive and Tranjmit
it to other Mimfters. What do ydu thini^
Sir ? Have you not here the Neceffity of Un-
interrupted Succeffion pretty fairly Aflerted*
But let us go on witfrthe Aflembly, " Tho*
• v we • freely confefs ( fay they) that all
" Church Power is in the People finaliter &
* c QbjeQivej that is, for their Ufe and Bene-
« fit—*-* y e t w ^ are far from thinking that
" all Things are theirs Formalty and Origz-
* c nally, i. es of their Making and Authonz-
cc ing * or that they who are not M inifters
^themfelves can Derive the Minifterial Of-
* fice to others : This we believe to be both
^ againft Scripture and Reafon. All this is,
j. 1Z6. But this is not All, for

42. They have a Re-capitulation, p. 187.
which, runs thus. 1. " The Serious Confide'-
■*. ration of thefe things is of marvellous Gon-

• cernment for the People of our Age upon

* this account efpecialljr $ becaufe there is a
€ Generation of Ajen rifen up amongft us,
* v that Renounce and Difclaim all Ordination
'from Minifters as Unwarrantable and An*

,tichrx-

* ticfaiiAiafiH *ni fefeeifa up &ia tfafeopfe
' wtlmQatywiei tfaGoQfel? herein eom-
^jttiM among]* mtoy other*, three Evils:
4 Tfe^A in JUtoweipg the Ordinance of

CkfamA ctfitg that which isr truly CJW-
*/i>*, Jnkubrifiiap. The £*&»$ in fetting

* up a* am way of Q*d*«ation which hath'

* Hioi the leaft foark^ ito< the ^nr Syftm^
c oa m ^*>&JU Xfe- Tita, in plai
*tkemfolrea into ai^ liWBtrica We ^lfifc
u Wot he that *wxute*th OfduKtoon fcy

* Biftcraae ABHchrHHan > maft of neeeffitr m

1 IK>WK* aot<ml^

* Mtnifters- andf Ch*rche» in die Chriftiaa
4 World, He muft ttim Seeker (fo they Re*.

* (or, on a foot oppofite to tows) and for-

* fake all Church Communion---— -For afl

* Ordination by the People if NFLL and
c VOID, as being not only not grounded on Sen-
*'flfa^lm a^n&Saipturd. Jndto Intrndk'

* into the Ministerial Ofce^ without Ordinatio>f t
1 it Mttbe Sinof Corah <mi his Carnpmyi ^

4 J. The fame Provincial Aflembly have
much more to this Purpofe in their other
Treatife, which it Entituled* Tbe Dim*
Right of the Minijhy of England* I might
weary you with Citations man it; Bat I mall
otjiy tranfcribe two or three Paffeges, Chef.
3-^44. They lay, " They think it no Dif-
' paragement to their Miniftrjr to fay, they
c received it from Chrift and his Apofuefe and
4 from the Primitive Churches, through die
4 impure and corrupt Channel of the Church
1 of Rome. And jx 45. they write thus, The^

4 Receiv-

l&m¥. Csncemng Teller mm. *??

« ftecetviag of our Ordrtistion ferem t3tt*ft

* <jf Rome, is Coht from Ntt3fr>iAg tmr tfi.

< wiftry, or Ktparaging of it, that It is *

* Great StKflgthnihg of ft, when It flail *»-
*«ear*o afl the World, that ^ Jrtfei&ry i*
'derived to ms from Ghwft and his Atonies
< <by SUCCESSION of a MMiiftry catenae*
4 in the Church for v6©o Years, aad*hit%«
c fuiv« a LINEAL SUCCESSION fan, the

* A^oftles, &e. Arid p. 5^,57. Thwe a ntf-
« <h«r Precept nor Prefidettt ia »li lh* Book:

* of <3od for Ordination *f Miraftevs by^n*

* ftopfe withoftt Minifters. W««eadof G*»

* dniation iy die laying on of the Hands <f

* die Prejfatery, bat never fcy the laying «a

* of the Hands of the ftejpfe. We find the

* Apoftks Ordaining, and Thurify and lfc*>

* Ordaining, and the Prefatsrj Or dak

* kit no where the ftopfe Ordaining. We „.

f the #w£fe Contradiltinguinied fixlm Rulers

* and Govemours, bat no where oall'd Jtuldrs
' «uad Governonrs. And if there be a Amv

* by $cripttire in the P«oofe to Ordain Mim-

* fliers; Why was Titus lent to Crete to Qr-
*imnEMen* Why did the Apdftke Vif*

* fne Churches they had planted to Ordaia

* Ciders in every Chordi > And why is Tim*

* thy Commanded to lay hands faddenly on

* no Man ? Something po&bly may be find
' for ^f$3fnnUri a*s. But for i?&d4tU 18 m«

* (here is »« y^fc quidem in tots Scripture. Sure-

* fy this way of Ordiditiftn by the Jfoyfc is

■ /

* —

t j& Zityr V. Comermng Toleratien.

c a Device that hath neither Ground for it m
c the Scripture, nor -in. .all Antiquity* And
{pray mark this Sir, > for, private Chriftiaiw
$o aflume not only a Power Xo EleSt their own
Minifter^— —but alfb to Undertake with-
out Ordination, to become puhlick preachers
tjiemfelves, and not ^ only /L but to fen^L forth
Ministers Jnthoritatively to Preach the Qojgelf
md Administer the Sacraments $ This is a Sin
like unto the Sinof U^ziah, and of Corah and
hts Company. This is ta mahthmfilves Politi-
cal Popes and .Jxtichriilian Chriftians. Such
was the Opinion of the Wethnimer A^embly^
and of thofe Englijh \ Prejbyteripi^ who, 'tis
not to be doubted, voy. well Underftopd^
and very clofely followed tjie, AffembfyV
Principles. But neither is this all. - •; . - >
.44, The feme wasjikewife the Opinion of
ithe Scottijh Prefbyterians in thofe Days. Par-
ticularly, The General JJfetnbly, Anna i6fj.
i*ot only Agreed to and Approved the Weft*
piinfier Confejffi&n, wherein the.afqrem^tioned
Articles are. contain'^ without Exceptinj
againift any of them v but alfo they approve
of the CXI Theorems cmcendng the'MySerf
and Government of the Chyrch y Compiled by
i/Lt., Gillefpie, wherein proper Chijr$ Powec
is moft plainly and Dogmatically denied to
the People and the Civil > Magiftrate, and
confined to Officers whp haye Cbrift's Com-.
million, without making the l^aft AUpwaacel
for Cafes of Necej&y. I have oitfy &en.a &i ?
tin Copy of thofe Tfoeozfims. . The *fhftd jjiql-
thiis. * It is not Lawful for any Maty fr*

CC
CC

Letter V* CmcerniffrTtfferatioru «$*

v.. •

cc fit fbeven, or however Enrifb*d and Adorth
" ed with Rare Gifts, at the Pleasure of pri-
" vate Chriftians, or wbofoever elfe have
not Power to Authorize him, to Under-
4; take the Adminiflxation of , either the Word
" ortheSacj:aments:jy[uchlefsmayaovMiia
Aiiiune, or t Arrogate, to himfelf luch 4
*' Power : ,For before it can be Lawful fof
; c any Man to Undertake fuch a Sacred Myr '
*" fterjr^.iij Chiirches already Conftituttd, a
Special Call, that is, befides La wfal Ele-
<c £hon(yrhich is not fuffiqiept) Million, Qt
w (as 'tis commonly calrd) Ordination is ne-
4C ceffarity required : And this, not fcnly foe
c< preventing of Confufions, and ( as muck
" as is poffible) {hutting the Door again ft Im-
cc poftors ^ but alio in Obedience to Divine
<c . Inftitution delivered to us in Holy Writ.
Jnd Jtben thefe Texts^ Rom. jo. 15. Met J^.
4. Tit. 1. 5. 1 Tim. 4. 14. are Cited. And
cc by Theorem. 7th, we are : told that Churda
cc Power is not at all Committed by Qod to
" the whole Church or Company of the Faithr
fill 5 but to the Minifters of God's Worc£
together with Elders who are joy rici with
" them for the Government of the Church.
* 6 And Theorem. 75. The Power of Ecclefia*
" ftical Juriftliftion (and by confequenced:
Ordination) is given by God to none hut/
a Copliftory of rrelbyters. And the 75th
Theorem, is pofitive, That Civil Magiilrates
" ihould fin as grofly by ufiirping Chutdi
" Power, performing Hdy Offices, and or-
" daining Minifters, as Minifter* Ihould 6%

u &oaM

cc
cc

Ho fatter P. Comernhg Toleratm.

u- ---■•'

45. Mr. tf/&j£rr ^ ^Copies of thcf e 71^
prom abroad, paitficuWjy Owe tt> tjie Ttf-
ritgM Kwwl^ of the ^Pmverittv of &mfc;
to ha vsthek opinion isfthcm, ?!»t Jfy*£
fj, it &em$, thought themfelves <$$ge£ in
Intereft to put an higher value <*i the Origin
pal Pwr *ff the »«* ttom Mr. GtBefpiemd
the GenerA Jp^ h^dcme ^ Wbcttfbre %
ifcey OnGtred *he ttfrj ; f&or** foir tmkii

t&fohtely Htcetf&ry to the Effettet tf vhmfuJ
CM, And concemiqg tj»7thanfl Wft, *he#
reqmrad that t|*y tmghtiwt be io $tr?3z$
tfeey were ; th^t is, that they might got fa
peremptorily «*&& $* Jfa# of ifc ftqpfe,
m ii^n^jbeijrm tbe fr&fa/tefj, from aU
fartidgatiaH i#T;CS*rfl6 Brwvr 3f ml !Cafis<
ttoa may fee ^5*^^^ of £hat tfclogtcal
Faarity m Jdbminet 'ffaontbeck^ long Ejwftle
to «ur Countryman y^ ©w& toaaxoiqg;
Independency, p. j$6. frinftK-tt l^ylen^
fin. t66o. The fte^ftm why I mentioned it,
ife, that ya» may fee how much y oar ibrbers
m thedaya <jf the 'Cope**** were tmderftpod
by Foreign Dimes to be agai«fl:^heO>^wtf!

4l5. Sir # I remember I promised ffcav i,
J. &) to give you the Reafon Why I double^
<f yon Sincerely believed that C^fir/ (><&*
math™ in the wtftmb&tr jfymblm Seirfe, waa
afcfolutely ireoef Fary to enable One to $[£,

fifrj/* the Bacrmem* % tkhik 1 -have, by 1fo)&

time

: - ■ ' i

Letter V. Concerning Toleration^ Mi

time given it pretty folly. I think I have
alfb made it pretty Evident, that if to doubt
of the Validity of the Ordinations of fome
Reformed Churches, mnfi; needs be Odious, the
Burden of theOdium muft hot intirely lie on me
and thofe of myPerfwafion: Thofe who arePre-
ibyterians by Principle in oppofition to inde-
pendency mu&Croucb^ as well as we. Yet I think
I may f^efyfay^in divers things you have de-
ferted them. This is certaiajowr Prefty terian
Fathers, all Britain ojfr, froin An. 1640 to
-4». t66o, wou'd Ijave damn'd your Notions
about the No neceffity of Ordination^ or Unin-
terrupted Suaeffion^ the Sufficiency of the fit*
pies EleSion with the Magijtrates Confent to
Evidence Paftoral Mijjwn. They were folly
Senfible that, if they gelded to the Indepen-
dents, That Cburcb Power is Originally lodg'4
Jn the People , the Prefty teriiri Caufe was
Ruined. The Divine Right of your Kirk*
Seffions* jPrefbyteties and Synpds, of all
your Claffes and their Subordinations, of
your whQle Structure wa$ quite Scored off.
For if Church Pwer was Originally iodged iri
the People, The People, according to the Inde-
pendent Scheme, might Cenfure and bepofe, as
Well as Ble8 and Ordain Minifters : which
Was in Effed, to Over*

Wherefore* leaving fucb X<m of the Govern-
6t th<! Refornvd Church- nient of the Church
es aft had no setter Or* °f Scnimi* Part ii
djnatioifc than what they a P *•
P?riv«d from die Original Power of the

24 2 fjdtttt V. ConcttiuHg To/dtVJflfW*.

fetiph^ to Shift for themfclm 5 tWfcafti'
it n«*flary to Hefome Ae «fiW Oftf frdfck
pte, That Ubwcb Ibnrerh ndt Temfci oft ant*
thrttmieX, Natural fffrftr, ar £$#*** <6r w-
vrkges ^ ' ottt on fvptttfa tfrovne htfhtithcfri ^
ana that it muft either !>c a ways It tt me&Hte -
ft Derwed from Heaven^ or TVarffflftted Iff
the Me£ttttoft of 9f&n Pbcwtiuiy CMpflWfcf tti
Traiiimit it * whicfo is afcfeea fc«5i»n*^n-
Able, without' «4tng in » UtiMutufi i d
Snccefim of Pafins W EntptiwreA Thus t
fey, they found thetnfebres Obliged to Re*
tiirn to One <3ood XM ttinctyk h Tart tliei*,
they ftoppM too feon : They fh>od *t Writ,
That S%fe ftt&ftert cou'd Faft&p Ondf^fti 5
tvfeereas me Jbntent CbmS find f and I thwrfc
| !iave propel, they had Apcttpfical Iriftfc*-
tien to found on ) fhat to Ordatn wis *f*e
PrerMctiivt of Brjhogs, or Church Office** ISjf
ApoftoKcal Inftittriwn Sapermr to iSiagk IV*.
ftyters, or Church Officers too are indeed
Iftnpowered to ftrea#i and Admimfter Sa-
rraments, and do many other Things, fett
always in Svbtrrdbiatrm to, airi Dependence
on Officers cf an Higher fW^r. '

47. ThnvSir^ J have endeaVowed as
Calmly and Diftinftfy as I could, to juftify
my Cetfure of yofer Sermn, and fheur tfiie
Weaknefs of your Vindication of it. Only
one thing more, and I hare done* You may
remember^ Sir, the Great Point in Agitation,
when you presjch'd and pubHfh'd your Ser-
mon, and againft whicR you mainly Level -
h& in it, was, uTofardtion tathoft,©* the £-

pi/copd

pi/copal Perfwafion. And the mainReaibn you
mfifted on againft it, was, in effed , that
there was no Reafon for it. No Different and
ttivided Communion ccrid be Jvfiified, where the
Term of r Communion were not Sinful : , No
different Commotion was to be allowed or Tole-
rated where the Communion, as futb, v>as vat
Scrupled-, Toleration was always rkadedfctr, or
granted, as ah Eafe to Tender Conferences : No
fuch Thing anid be pleaded in Scotland; No Jin- x
fit Condition was retpAfd of thofe of the Epif
copal Perfwafion $ And, you htew none who bad
tm Confidence to Pkad, were was, (o you p. 1 2;
1 27, &c. And again, p. 13: 1. 23, &c. It
wotnd feem a tMnfc unaccountable, and never hear d
if many Kingdom or State, thai the Supreme
Authority Jhou'd pafs an A3 of Toleration of Di-
bided Communion when People are free to Hear 9
and have no Seraph cf Coqjeiencb anent Joynbig
in Communion, &c\ And over again, p. 14; as
t have already Transcribed your words in
the Beginning of my firft Letter. Now Sir, if
I have lndeedj uffified my Cenfmejou fee how
weakly all fuch your Reasoning was founded*
48. Ttoa may fee that thofe of the Epifeo-
pcA Perfwafion nave more than One Solid
Reafcn for Refufing to hold even Laical Com-
munion with you; The Corruptions of your
JTorfiip mate holding even fuch Communion
frith you exceedingly Dangerous. The j|»*-
fliohamtnefi of the rcdidhy of your Ofirnati\
cm makes it exceedinly Vhfafe : tdr, if your
Mijfian is- not PaUd, how can your Adminiftra-
to ff$ tfyfiii * And your being in a State

It i M

*44 Letter P. Cuncemtg Toleration^

ef Scbifm makeg becoming One with yon ex-
ceedingly Sinful

\ 4^ Tis jet more uiireafonable to expert
that the Epifcopd Clergy fliou'd, as Lately
boli .Communion with you* All true Cburcb
Frhidplet &em Indifpenfibly to bind thetn,
in their prefent Circumftances, with the ereat-
cft Chriftian Courage, to Clairti the Honour
due to the Lawfully Sent Ambafiadours oJf
our Blefled Lord^ and to oblige them not
tamely to allow their Sacred CbaraBer %o be
trodden under foot, efpecially . by thofe who
by true Cburcb Principles have either no Sa-
cred CbaraBer at all, or, at befly but a very
Difputable Que. This, Sir , is mHour of Tem-
ptation y a Time of Tryal to the Epifiopcd Clergy;
And the Great Ecclef&ftical Consideration
on which they meet with €o much Hardfliip,
is that they adhere to their Spiritual Fathers
4 the Bijbopx, from whom, under GbriU, they
had their Miffions^ and to whom they Owe aft
Dutiful SubjeSion and Obedience. 'Tis a Time
. therefore, in which they ought, if ever, to
Magnify their Office. They ought ReTolutely
to fay, jLet a Man fo account of us as of ttoe
Mimjiers of Cbrifl^ and Stewards of the Myfte-
ries of God. JThey ought to fey to you, Are
yon the Minijiers of Cbrifi? We are much
more $ they ought to give you place by Subje-
3hn no not for an Hour. Now the Epifcopal
-Clergy are in Statu Ctnfejptmi^.und u> they
have a Special Call to be on their Guard y that
they do not Vifhononr their Lord and Mafter $
that they do not throw up their Adherence

and

Letter V. Concerning Tokratfat. *45

abd their Duty to their Bijbops^ who are their
Superior* by Jpofoticat hSitutian r That they
da not ProJHtote tbeir arm Dignity and Chora-
Ser 9 That they do not Difcourage nor lay
a Stumbling Block in the way of thofe who*
have hitherto retained Orthodox Principles^
That they do not Encourage joa to think
your Selves Secure and Safe in your Eccleji-
mSicd Rebellions, and Unaccountable Scbzjm v
and that they do not part with their jfy?
£g£t to be Regarded as becomes thofe wha
are Duly Sent to A3 in Cbrifit Name* To
conclude, *S?r y

5a I think I may now confidently fay*
th$L if ever Jftopb in the World had y thofe
of the Epifcopaf Perforation faro* Reafon ta
dijfent from the prefent Ecclefojlical EJlabti]h~
mnt in this Nation: If ever Fiqpfe in the
World cmtd, they caw juftly pretend Ten-
iemejs of Conscience for their Rending to hold
Commumon with you: By a. CpnTequence:
therefore which you your Self dare not re-
fufe to be Good r if ever it was Reafonable to
' Grant a Toleration to any Dijfenter^ k muft -
be /fiji/y fo, to Grant One to Them. Never
Men had more to plead for themfclves 00
an Ecclefiafiical Foot* no Man can prove
them to be either Heretich or Scbijmattch $
they do not Dijfent on the Account of Meta-
pbyfical Niceties Or Teftermgbti Dreams y op
any Newly Minted Notions The great Rea-
fon of their Difent is, that they find them-
\felves in Conference obliged clofely to adhere
to the Faith and Form of Gov^pment of the

R x Catbc-

*aA Letter VXomwngTQl&atiw.

fatbolick Cbttrcb in her EarRifl and Punfi
ges : ^n Ancient CathoKck Church fWwtpfar
Hand for them, not To much as One is a-
gainft them-, Why then (hou'd fuch a ihrff
Favour as a SmpU Toleration be Jtefirfd
thfm> With what Reafon cotfd you Preach
and JOrefs, nay and (for any thing I
know) Proytoo, againftit, asyottdid? To
Whom can it be Reafbnable to grant a Sim-
ple Tokrotim (and that was all that was de-
flred) if it is not to be Granted to thole
ivho wou'd not Need it, if they draft think
themfelves at Liberty to forfake thofe which
they think themfelver able to demonftrate
to nave been the Antient and True Principle*
of the Catholick Church *

May the God of Peace, for the Sake of hb
Dearefl Son the Prince of Peace, Rejfare us afy
to -True Catholick CbrtJKan Peace and Unity.
May the Peace of God Rule in our Hearts, to
ifyieb xre are caBed in One Body. Amen.

lam,

Sir,

Your Sincere Well-w#her, and One
who Unfeignedly defires to be at
Peace You. and All Men, efpeci-

ally All ChrifHanv on True Chn*
ftian Principles.

HNIS.

SERMON

Pnph'4 In Ae New C&urcfe of

EDINBURGH,

Oa SABBATH, Mv *6. 17*3'

Before His 6«ce JAW» Dake of QP&EMSBgKft Y,
Her Majeafe* High COMttittl&NSR i Aitf nww*
of tho M06IUTY, {taws am) Burrtw*, Nfcirfhea
of tb* HighCou^of PARUAMENT, and the Ma-

. fifttttcp of the City of TMnhwgh.

■^»— — »»^»-i^— i l M li i-^mm—^mf^^m^m

QttPftta 12*. 6. fry fn tk fsace of *fenfdm\Thejf

piXptofptr fist Uve t(ic.

By Mr. flfcrje JfaMflff, Miniftcr of t»c GoTpcl there.

THIS IfdH is entitttlei (a Pfidm of de-
grees) aa fourteen others are , and a-
moag the Reafons given by Commentators of
this Title, I fhau mention but this one y they
may be well called fo, becaufe of the Excel-
lency of the Matter in few words. The Peiir
M#n you fee was, the Royal P&lmift David.

IT is generally agreed hf Itfteiptttett, that
this Pfe!m tfas WritWfi, When th^ Ark of
the Covenant? w« carried rtp by an*? to JF*

R 4 ftMpmnij

% Mr. Meldrum's Sermon again/}

rnfafany 2 Sam. ch. 6. to be fung publicklj at
that Meeting, and other folenln Feafts, when
the People of IJrael went up to Jerufalem tp
worfhip, to excite and exprefs their Toy and
Praife, th^t now the Ar£ that vifible Teffi-
mony of God's prefence, had a fettled Place
fpr it, and for the Worfhip of God, and that
the Kingdom was now fettled in the Houfe of
David $ that by the Con/ideratipn of thefe
Divine Bleflings, they might be ftirred up to
Prayer and Praife.

In this Pfahn there are three principal
Parts, i. David profefleth his Joy £ the
peoples joynt Solemn Worshipping of GOD,
and their hearty Encouraging one another
thereto, and in the happy State of the
Church. Ver. 1.2. Religion and the happy
State of the Church fliould be much upon the
Hearts of all the people of God, efpecially
of Kings and Rulers, and it fhould be their
Joy to behold it, and to fee the people una-:
himous and forward in it; but it is grievous
tp fee thfm divided in Wprfhip.
• 2. He defcribeth the happy State of Jem-
falem^ anfi commendeth it. 1. From its Beau-
ty and its htm%C<mpa3tog^her.Ver. 3! which
is not to be uriderftood chiefly of its Build*
ings and outward Situation, but principally
of its Government &nd Religion, and Con?
cord and Unity in Wbrfhip. This is a great
Ornament, and for the ftrength and (afety
pf any City of People ? when there is Unity
aijd Harmony among them, and Concord
and Confent in Wojihip.

The Toleration of Epifcop^cy. j

2. He commends it from the Solemn pub?
Hck Worfhip qf God there, this is among the
chiefeft Ornaments of ^ny ^people, the true
Worfhip pf (3ocJ, **& ^ e Peaceable pubKck
joynt performance thereof, according to
God's Teftimony and Word. v. 4. And all
that fear God, especially Princes and Rulers
would be follicitous and careful about this. .

3. He commends it from the publick Ad-
minifbration of Juftice there;, which i$ alio
a great Ornament, and for the Peace and
Safety of a People, v. $.

Thirdly, In the thir^ part of this Pfahn he
excites the people to pray for, and endeavour
to prompte the peace ^nd welfare of Jerufct-
lem, which he dpth by a prpmife of Divine
Blefling and Profperity to them who dq fo,
and by his own Example, v. 6. to the end.

In yer. 6. yqji have, 1. An Exhortation
(Pray for the Peace of Jerufalem.) 2. An ip?
couraging promife (They Jbalt projper that
Jove thee.)

By Jerufalem here is not to be underftood
only, that City,, but the Church, and Com-
monwealth, and people of God, becaufe there
they Aflembled for Solemn Worfhip aiid Ad-
miniftration of Juftice, and the State of thij
City had great Influence on the common-
good. This is clear from the Context and q-
jther Scriptures, where, by Jerufalem, and the
City of God, is underftood the Church of
<BOD. Notor he excites to pray for her Peace^
i. e. her Felicity, Safety and Welfare $ All
thoul'd endeavour it> and becaufe it cometh
r from

4 Kr, Meldrum^ Sermon ago/oft

from GOD* they fliould pray to him far it
And for their fricouragemenr, he adds (Tlep.
fiaB Frojfrertbat hue theeji. e. They that afc^
kindly affefied to. and defire and endeavour
the Good of the Church, and the prdervingt
unity in the Dodtrme aitd WorraqL they
lall profper 0/ be in peacte^ thqr fliali hare
*he Bleffin^ of GOD, and it fh*ft go well
with them in time^ and through Eternity.
God fliali reward and make them pro%r-
The nrindfng of the jtofcKck Good of Church
and State, is the fureft way to njafce our owa
private Affair* fucceed and be Me#d and
profit.

I Shall at the time, infift only on the hrf|
Oaufe of the Vet fa tho' in my progjrefs^ J
fhaft take notice aub of the fSrffc '

Hence x>bferve, fincere £pire to^ and affe-
ctionate Concern for the pnbKck Good and
welfare of Church and State, is a fare and
ready way to procure God's Bleflmg on
Mens private Affairs, their Perfbns and Fa-
milies, and to make them profper and &c-
Jteed well. (Thty fiaU profper that hve the. )
Now thefe are Lovers cf Jernfahm who right-
ly efteem her, and prefer her above their Chief
jtoy, ffaly 137. 6- 2. who wifll ufell thereto,
and to Religion, and the Worfhip of God;
and them who fear and worfhip God. And
^ Do all the Good they can for them.

Now, to thefe who do lb, it is promifed
that they fhall profper, or have peace, under
which all kind of Blemngs, Tempofrai, Spi-
ritual and Eternal are underload in Scri-
pture :

/ *

fU T<fo*m of EpifGopacyV 5

pture: Hence I firiil in the Doflriiie, fincero
Love and Reined to, and kindly Concern
for the publick Goad of Church and State,
is the way to procure a Bleffing cat Men's
private .Affairs and Perfons.

For proof of this, Confider, I. This is it
which God hath pronrifed, when Men prefe*
the Honour of God, aim publick Good to
their own private, that it fhati fare the better
with them in their private Concern*. See for
this, Mxtb* 10; %$. 1$dm. i. 3. 1 Tm. 4, %
Dot, 29* 9. Jojb. 1. 7, 8. 1 Khg. 2. 3, 4.

2. This may be evident from the nature of
the thing, for there is in it fuch Service, Ho-
nour and Love to God, which he hath pro-
nrifed to reward and bleft, 1 Sam. 2. 30. ft*tr.
8. 17, and Joh. 12. 26. This is the way to
gain Favour with God and Good Men, and
our own Particular is wrapt up in the Pub*
lick Good, for we are Members of (he Body,
Rom. 12. I Cor. 12*

3. Experience confinneth it, fee it inQM-
Sam* 5. 1 1, 1 2. <hd blefled hisHoufe

Ark of God was i» it, and 2 Sam.
7: and 1 C&rot. 17. God jpronifcth to bk&
and build DmvhT* Houfe, tor his purpofe to
build a Houfe to God. This alfo is evident
in the Cafe of ^it and Jefafopbat, and £&£*•
Jfewi, and jfejfrft, and Ebedmelecb^ Nebmiab
in&Mordepaiy fee £&gg»i 2. 19. It's true,
God may for the Tryal <af his People, and
other holy Efteb, firffer them who lay them-
{elves out for the Publick Good, to meet with
Croifes ffter doing Great Service, aCbron. 32.

i. yet

6 W * M'sUmm' s Sermon againf?

i+ yet the general Truth holds fore, that
this is the fureft way to promove Men's own
private Good and Profperity.

. For Application, Vfe i. This may ferve
fcr Terror, to them who do not love Jeruja-;
lem 9 bat defire and defign the Hurt of the
Church, they lhall not profper, k (hall not
be well with them, they are not blefs'd, h^it
eurs'd of theLora, Ifau i.ii.Pfal. 34. 21.

There is eren a Woe againft th^m, who are.
npt concerned in the Pubuck Good of Church
and State, like that old fat Monk of whom:
it is ftoried, . that ftroking down his Breaft
and his Belly, faid, Mm hie ft bene, pro-
viding it be well with himfelf^ cared little
how the World went about him * fo many
eare little how it go with Church or State r
if it go* well with their own particular 5 this,
is a Sinful and Shameful thing, let fitch re-
member that Wpe, Amos. 6. 1. 4, $, 6.

But there are others who hate Sim and Je*
wfalem, and contrive the Churches Hurt and
Ruine : Some like the Edomhes, Pfal 1 $7. y„
Cry raze it^ raze it, even to the Ftrnniatims
thereof * but filth are Edomkes who are to be
deflroyed, and will be remembred of God far that -
But others cover their Hatred with lyihy
Lips, and dig deep to hide their Cbunfels^
but God feeth and will laugh at tbem, and
turn, their Counfelsinto Folly. See PfaL 58*.
and 59, and Bfal 85, and Pfal 2, and Pf. ?ji
12, I ?. The wicked phtteth aggnUft the jufh, and
ptajbeib upon him with hit Teeth, the Lord JhaB
kitgh at bitn 7 for he feetb that bh da% hcotfr

The TolerMien q/ Epifcopacy. f

vug. Thefe have againft them, i. The Prayer
of the Church, 2 Sam. 15. 31. ZW, //*r&
ibee turn the Counfeh of Jbatbopbel uitofoolijh-
nefc Ch. 17. 14. P&l. 129. % d, 7. Let them
all be confounded and turned back that bate Zion 9
Sec. 2. The promifes of God to his Church*
Ifa. $4. 17. No weapon that is formed agabtS
thee Jball profper^ and. every Tongue that /hall
rife up againfttbee them Jhak condemn. 3. God's
tnreatnings Mgainft ji$r Enemies, Ifa. 41. io f
II, 12, 14, i5 ? and.Zecb. 12. 2. 3, 6. where
Uflder three Similitudes, he threatens their
fearful Ruine. And 4. The experience of his
Judgments on others, this hatn ruined many
f*erfcns and Families, and brought a Curie
oh Houfes and lEftates, as on Fbaroab and
Senacberib, and Jbitbopbe\ y and Haman ? Sec ,
life 2. Of Exhortation. As ever ye would
prober, or have it to go well with you and*
yours, fee that ye be among the biters of Je-
rufalem, leek the publick Good of Church and
State, They JhaH projper that love thee. Hens is
choice Encouragement to all who love ffpru-
falem^ and here's that which may excite to
leek after, to he concerned in, and endeavour
to promote the Welfare of both Church and
State, TbeyJbaU projper that love thee. They
lhall profper in their Endeavours, yea, and
this is the way to make it go the better with
them in their private Affairs, to profoer out-
wardly and inwardly, in Body, Soul and fi-
liate, to make it go well with you in time,
#nd through Eternity, 2 Tim. 4. 7, 8. Prov*
8, 18,20. Imitate thefe Worthies, Pfal, m r

6. who

8 Mr.Mc\dtum's Sermdn agai'n/l \

6. who prefeflr'd Jernfakm above their chief
Joy, prefer the publtck (food of Chnrch or
State above your private Concerns, in your
cfteem, define and ehdeavour : Love, defoe,
and leek after the Welfare of the Church:
This hath been the way of the People of
God in former .times, and is the Difpofitiort
and Pra£tice of epery good Mas, ye may
remember, (for time would fail me to re-
count all) the inftanccs of Mofes and Jpfiafoy,
fcfrfcx&, and Zhrviiy of Jtrmhb and Zktmel, or
jKeiwndiw^ Mordecai arid Ejfbtr^ and others of
the Saints in former Times: For if we ieardi
die Scriptures, or the Records of latter times,'
wefhall find that the State and Coritbtion of
their Country, and of Refigiori and the
Chnrch of Cod, lay nearer their Heart* than
their own particular. Their hearts trembled
whfcn it was in danger, i Sam. 4. 15. And the
reproach of it was their Burden, Z*vb. j, 18.
fx in tfiftrefc they mourn for her, tfk 66. 10;
and fervently pray, Pfd . 14. 7. and yr, i8 >
and 2?. «, and are refHefi in it, IJk 6t r,
6, 7. And when it goes weH with Jerwfakm^
ihey rejoyce, Ifa. 66.10.
, We mduld tie much cdncernM for the pub-
lick Good, efpecijafly of the Cfajrcb, and
there are TOUiy thing? fhouM excite us to
this, fiich as, 1. God's fntereft in her. 2. His
Love to her. 3. His concern about Her. 4;
"His Honour concerned in her Welfare, j. The
<3ood of many k concerned in this.
. 6. This would be for each ones particular
Advantage, the Hood of your Families, arid,

The TWtt#fW! 0/ Epifcopacy. , 9

of jcnr PoAerity, die Wel&re of yawr Per*
fons and Eftates h your Hononr and Happt-
seftdepondt on wt. This woald yield much
fcbot to Mmb Garfaewoet^ in life and
Statfc, and breed them hunide, holy Oon-
£#mce in Aek MeaiingB with God, AMkto-
Afc t £. tiu **, and 31. fita* your tenmdoral
tMe^e * onrept «p ki the pd>fo<jW faf
yOa are Memken *f the Body , £000. a i.
i Q*. 13, ami ifcpfa/. 4. and it woirid beibr
|«rar Honour «AerOm|k Wfart think ywrf
Wfeirfi «of dtffe Iwd weie a TOredriiwUe b-
fcnption on a Atan% Tomb .: (Art tin *
Man, **» fa hit fiJA tnt^ Hi ik vtmoftto

MM tbMtindlhu Cwjkkmicm, aamdm tk
Mtkl Go$d of Omrvb miSme) it* sift-
ing worthy 01 a Iftoble Mind (findk HxtMrtto)
Jtotifotx.fid tmrnrnMagnawm^ and Should
W* a OrrflfeUn fey, ^te» Stow, jbiEubfinp

God wk> will not firffer a dp of cold
Water, given to any on his account, to want
•its Reward, Math. 10. 42. wdfl Surely biefi
#hcfe who «e much concern VI in feting and
prttwrtiiig the Churches Good ; has Will, his
JLave and Faiakfidaiefs aae engaged for, fie
Jfar. 3$. 1*, *7, r8.

Andt^hetpyouto thkfuanae, 1. Lafboor
•0 be fifctefe Loress cf God, and his Ho*
fioar and Glory. 2. To be Jfincere Cbriftiaas
WF&Jf**eikss indeed, Members of the Body
ttf Cmrift. 3. improve the fcflibtaves given, to
*aife fawMe Afie^iom and Refolittian^ 4.

- . fray

to Mr.Mtldtxmt's Sermon agaitifl

Pray much to God for this franW of Spirit,

JfMftt* I. 5». iy«

In the next place, feeing Love is operative,'
fee that ye be much concerned in feeking the
welfare of Church and State : . That ye do,
all that ye can for the good of Both. Mind
I Job. 3. 18. My little Children, let us not bye.
in Word, neither in Tongue, hat indeed, and in
Truths and here I would fliew you, that there
a^e fome things, 1. which they w ho are in
the moft private Capacity, even the meaneft
who hear me, may do for the publick Good
bath of Church and S rate. 2. There are Ionic
ether things, more especially Incumbent to
thefe in Publick Truft, particularly to the
honourable Members of the High Court of
Parliament, which they may do for the pu-
blick Good of Churqh and &ate; *

i.I fay there are fome things, which theiein
private capacity, even the meaneft who hea*
me,may do for the publick Good. And I would
recommend to you particularly thefe follow-
ing, i» All of you ought to pray frequently
for the welfare of the Church and &ate : fee
the Text, and Ifa* 62. 6^ 7. It*s God only that
fhakes Kingdoms and Churches, and God on-
ly can eftabliih them, yea, and make them &
Praife in the Earth. Pray as Pfal 51.18. and
be frequent and earrieft therein* pray for the
Queen's Ma jefty, pray for the Church of
God, and for Her Majefty!s Commiffioner,
and all the Members of the Great and Ho-
nourable Court of Parliament, that they may
be guided of God, He hath hearts id h*$
hand, Prov. 21, u & fk#

Wt foierdtim of fyiCcop&fy 1 1

- ■- i^Seribglt %Sftl whifch obftrutfs Ptsyer %
tadthe Publick Oood prayed ¥or, and pro-
Hftik&to Wrath, IJk $9. 2. Jtr. 5. z?. Thfere-
"""" l-hefeech you kepent and Reforn^ and
t ertrery one of you from the Evil of your

*#s^V*and fo *tu#ty Aiall not' he your
!&nne: Reform i^r rerfms and FamiHest
^t away vdiir rW'<fe arid Vdmty, your £fo
fyhteoufnen and utitfMBmfs. your Kithinefi

umDr^kennefi^ yotaVfiftfjHee and Oppetf-
' to, &nft follow after Righteoufheft and Ho-

* Htf ef£, Meeknefs, Xov^ Oharityi juftice and
! Truth, lW> 14. 24. J/*. 33. 6. Col 3. 14.

* 2f), There arefemethang more el^ecially
Inatnibeflt to, arid required of thofe, who
are', ill Putlick Truft, fuch as Mbgiftratet

'and Mhdjters, b& taithftil and Zealous^ Cou-

* i agipus and Diligent , in the tfifdharfce of
;^onrDuty, remembring your Account. .

There aire lbrtie Things alfo Specially In*
tumbent to the Honourable Members of the
' High Cotirt of Parliament^ which I would
Humbly lay before them, wherein they
ought to teftify their Love to the Churchy
and the Itablick (3dod of Church or State.

t humbly acknowledge jny own meannefj

' ind iinfitnefs for this Wo^ and would

gladly hato declined it if I could- but

. tthktever my riieannefi be, I am a Servant of

* Great M&er,' before whom the greateft on

' Earth arfe lefs thatn Grafro^perSj and if I

1 have Wariraftt froril hirti to lpeak, I muft not

fotitear for fear of you, left he confound mef

fcfcfte you* but I nope I fhall deliver ncM

S thing

"3$-X.r-'.+

► ' r

1 1 A4>. k Mddr^s 5^^ t^4^

thing but what is agj*eeabfe to hU Wgxt
and with all due Humility/ T. *' ' ^ m
' Arid u I xecoauuend. to you to be at* .
among your(elves t and 'to IJnite >t in Suj^ett
Aims and Endeavours foe the PubUck'p^
of Ghpnjb. and State] Its flowed of TbmijU^
ties and jfyjftides, when fent upon a Viblick
Whrk, they agreed wefy nohHthftanding j(3f
any private Animoftj that was betvfct Vtfiemf.
€ome 9 l &ys M$\i*yX$Ms t^^tQ^^^r
mp *r, and leave tbem> tipim fire iBorfas of t$j*
Athenians, th? mejboutd be 9teceffii*&% idke
ibm Mf ogam wbentbeWork ii done. 0;lay afitfc
Differences , \ and remember our • Saviour**
Word, Mat. it. 2 J. Every Kingdom divided &
jaitrft it /elf is brought infa Defilation^ &d *
2. "Study by your Example and Authori-
ty, to Difgrace and Supprefs all Debauchery
and Iwptfty* arid remember thafword^ i&ijp.
3, 3 d. *n» t&i t bonobretb the TmU h&nour^ anil
they that Hejl " *■«-«* *•■»-* - ..*«►-*■•

form jKHif I

*nd pfomove Reformation thro' the, Nation,'
and Difgrace the Titious-' If Any.Maii $e~a
Swearer o^itotker of Piety, Lewd ? or De-
fcauche^, dp not ehcliire them iny<M : F*mfy
or FeU<wffnp\ but Frown, theift out qf f ofor
Pc efencetWehave many excellent Laws 'again ft
ImmohtkUsy I befeefh you pfomoya the T igp-
rous Executibii iof ;them, • elfe our Sins wfll

Erovoke Qod to return, to do us ,Eyil, after
e hath done us Cdpd, ' Jerem. 1 8. . ig,, '$qf
2?. ij." Thefe'isMpthfag feareth,,me moire,
'than, that alas we r art toot Reformed, atod

■-<*■■--

■t: •:»

Toleration of Epifcopacy. i ;

i «■

fcecoxpe better f>y all that Qod hathi done,
Jfaiy*. ijf y 14. ^ v
. g/Shew yojir Love to the Church^and the\
J^pKcVWealof r Churchand State^by yotir
3$eal agajnft Popery. We have many anft ex-T
cellept Laws anent this ^ but it would break
a Heart to hear tfa^ Accounts brought in spent
the fpreading nn4 encre^fe of Popery, and v
the open Infolence of Popifh Priefts ana &tafe !"
Meetmg^ through the fladenefe that is in the
Execution of thefe gppd Laws for the Re*
ftraint thereof : Clpath yoor felves therefore
With Z&\ as with a Garment, and vigorous
\y oppofe the growth of that which is fi> de* .
ftrnftive both to Church and Statel

4. Do not Wrong and Weaken, but Snp-
port and Encourage the Eftablifh'd Govern-
ment of the Church, for it is that which
Chrift himfelf hath Inftrtute$ ana beware to
heaffcen to any Motions > which theie who
love not ^ruJakvL aijjy mafce fat (hiking
the Conftitution, for the Maintenance of
which, Her Majefty hath 'gracioufly gjven %
fitch repeated Aflurances $ and beware of a-
ny thing that may weaken its Authority,
or obftrud its fxercife 3 or tend to reintro-
duce Jbdacj) fo juftly declared in the Claim
of Right, to be an Inftipportabk Grievance in
this Church : Remember Rulers <yad- Ppw r
frt are Rais'd and Ordaitfd t of Qf>i y for the ,
Good of his Churchy Ife. 45. £4. and 49*
21- £ x*a 1. 1,2. apa &sr* 6. (»7, &» totvr.
if. and C&ap. 7. 2?. thatthers may be fuch
Praife, as vcr. 27, 2$. Remember the Eyes of

S 2 many

14, Mv MeW^mV%WW

many, are upon yog, ^pdj^vpstY citfc^ $*£*
or Re Joyce the Hearts of them tfcqt feur Go^v.
But remember above, all, GpdV Eye;i»> upwa
you, he i$ in the midft of yquAyhen ysfypify:
PfaL 82. 2. and eVe long, will call youi tor
aft Account,, for you muft die. like Mm i* iatfc :
6, 7. and aft?r Death. . corps to Jqd5^bt, f :
^ pkb. 9. 27. and receive of tlje t-pnfc Jaccofd 9
ing to what ye do, whether, Good or> Evi&
i Con y. io. And therefore a#a<w, a^disfe*
. who believe they muft anftret, tq Ga&,for
their Actings. And % r 7ffn 1 boldia bis -Vr
to Charge you, As ycwijl Aniwer tfx i
in that Day, take Kee^tjiat: ye do ii^thtyg;
which mar Prejudge .the JEfj^bliilied^GQve^ ^
ment of the Church. Remember, Pfa^^ia^ "
14, 15. tJehath reprove^ Khtgsjbr bis Psogks ~
fake. JJLjidlfai^ 27, ^d^TbeJUrdhe^ethh^:
Vtveyar^ arfmtt burning tftp briers attdrtharm
that htfrtlit. And C£*p, 3,1. 'L.%.. t zqA 4^ ipy
I i , 1 2. ana Zecb. z. 4, .8. He that toufhtk
them iovcheth the Afyh of n his Eye* "*',*.

The Church hath many Adverfafitt, fomd, '
are Opeq and Iog^pipus, and Cry out^/Bw^.
ft, Tlaze it, even to the Fowjiation $ yea, f&ak t
fo both of thp <36vernr^e^t io Uw^apcL
State : And it were to b$ w$i\f tha| all •
. would be folh^nuQuv t^ r they might;!*:
kriowni ^ I hope the^p arejj^y} fcn^ ; frbp^i-
a [Principle $ Cta^Pcs^ fqme. from, Eft**
dence : and Love to their C^oi^ntry , . h^vet Bch
a Senfe, how Dear the Govej^h^nt ,o£ thf ^
fhurqh Js to the GeoenUlx.HDf the Nation^
Wl tow^ Bought, , ^^ t tfitj#n^;

"S.

J^lwr^O^^s^y tach Motion if

iner v idiencfe and Sufferings.
. ?ut qth^s ra oyra (j^ytrii*, ##r De-
li^ ag^^ 4*

They wifl not Be fc? altering tlfc Qavernr
nieqtibi* adit's faid, will proceed by de-
gw: ^RtJ^ and thai* 2w

^W^i^ Tofej^oo, and thia w3t K&t .
infertile nwfcP$%*»

I lhall fay nothing of Fattongep, being
I hqa^ it- Was ffytiken to laft Lorcfa D»y ;
■J h# I think if $a% to prow* that it not oiv
ljf >*watfc Vtonafc ftoiU tfce Scripture, but
isno&tamty to the Scripture way of choofing*
R^ftow^ a grieviorts Servitude on the Church,
^ Gp^rrtiption that cr^yt iii, in th* declining
'lipes ctfthe Chwch^aftd hath heep aa occa*
5§c«m>£ 4n«*y Sinfed a&d Mifcheviou* Eflefis.

gut I w<H^ld fpeak a little of the talked

of IndulgeHce and Tpkratioaa.

Tfcg y&y Haffiep of Fwhtmrrtto* m& Cha*
rityy T&dfrfyfa mi Bqfsto Tender Carfrieitces^
age loyely* *ftl ca»rv>t \m found well to att
wh# are $£ Tender Cog&ience themfelves*

Vrolsfeca - $ut 1'JtflOw * we $fe oblig'd

to to$ : tJMP Tfutfrasd ?e*ce together, 4ftd Y

i f n am

*6 ^Mehfru^

ate fere it is Wit thing Tx> ] pttajfftm^^^
fetve a ptfcrij and another thing Tq[ 'eqfe V
TenierCuymenee exyof&fr Suferings ty Femt
Laws. ' \ t • '. "* :?

" t*wiit not Trodble jaa witi* the. diverfe
Schemes of Toleration talkM of, but take tRer
ihoft Modeft, of granting ff Itieetwg-H&ufes tar
tbefo of the Prdaticdl way^ and (peak /a Irttfef
Aereanto j and for i&e more clear procedure
I (hall premife fome'Tbingi vluea I'ho^
will be readily agreed tt>. /
- And i. I hone ft will be granted/ Tbew
•ii^JbC to b* a mthnat G#$itvtian^ and Pfa
Mified Government of a National Cbwrcb,* whicfe^
blefled be God, we have by Law, according?
ifo tbe Word of God- : - 1

2t I hope it will be aWo acknqw
ft» duty to endeavour to nnke not only in
Jwr to Communion in the Jforflip of GolinJPub-
ffdfc, fo far as ispoffible^ Eph. 4, ?. Heb. 4a 25^

?• No different and divided Cmmmm cm,
be jttftified, where the Terms ef Commxmi m are\
not Sinfolviror fhouldftch be Allowedor To-,
Iterated; wllere the Comamm is not fcruple^
is fiich $ Toleration being alwife pleaded for v
or granted as an Eafe ! to Tender Confcien-
e&i which is in the Cafe in England. Bat .

4. No fiich thing can be pleaded , in &t?n^
2to<f; no fiftfal Condition is required ol them v
who join in the fubikk iFor/bip here,; nor*
know I any who hath the Confidence ft%
plead ir. '

There is much Talk of the Cafe of the
Northland perhaps I may know k as well

g^ahty of thegi^ pot lo amcfe concern- ■
fd^thei 1 in iV^fcrg; >or Preht#y y tfcat they
f^ ^e tb;;^ the Cknrck

jfor cither of t^cm : And I do undertake,
f hat if a Proclamation wetp b that m tfepa?
tar. tot o&er^ ^^ ftpufd 4 interpctte ta hinder ijii.
Tei^s' or 3e*v^nV t$ go to Churchy few
iff any Ihould &y /from it, and I humbly
concave this iff a ^a\i?fcratio».
, 0Sfpi( do Jf .fa^w^tljpr, fibster or Mhdfietr
would V^dgk ** unlawful to Hear, or . joyniij
jKjj^3*& Mimfters ^tW » ^iey ■

fa^L tpeir . Choice they ivwfd j^J^gw pNfer
jthe one before the otHerj and its well i^owi}
tfcftfrfo ^A^^or^ #n^ P^ppk, gpW?3% wait*

*jde. «nd'/ik tip ike^^otijes jfo, diveo*
, plates* and it.c^mc^ L be deny*d, that th**
jDiiafle&ion and! 'Sppajation of divers, was
iiiot * on f any fcruple pa my Jleligioiw Ac*
.coujrft, . but Difpleafure on account of the &o-
IvolutioiV and thipj^ Civil. Hence, whea
fome of the Prelaticat Hinifters did qualify
themfelves, and obtain the late King's Pro-'
teftioh j theft Df faffeded Perfons wereasdif-
pleaftd with them T as with thefe of the Pr«e-
libyterian $fay $ but |eein§ this is removed
with many, py th^ir, guabfyifog thepifelves,
,t>6th Heretors and Mtnifters (and I wilh all
who do fo may be ffiicere) thg ground of
that Doubt finely it removed. *

* t

•V

Ani

' Arid k would fcerii *■ tiling r 4Bfe<
tind netrtr heard df <i« tt#. feflfcfi

State, that the Supreme *&&*&* Hid

fcife an J# <T tal^ttfc, <#2?nK^$fe
^, when Peopld-are fr* tb lieaf; Jbltt^hM
no Scrttofc of.GmJHflfek, Jfliertt ItrfNfii^tt
CfaMrifen ; that were Hire a ft&ffi&fe&g %
ewry GJito* D<xw r to this PurpdR, 8 IW , -S
*» Jcyn*%etber\ J* ffyi'jfepvtt vX$2rtf>
tad divide, and -keck ttfl, i» Kecet t W -/Mr te
"imJ^ m Hazard, fat. fiillbvto
WtiOtiokti,

■ AM fc'ft tt# ^oi»lNi aiy ttfcfe'tffcfc
Ih^GohfeqiMic^ of futS a TWr&ton, **<
bafa-fk ^frdm tfte Otmit and -Peac^ #
fJatfoVthat it: *&$« be auiean torSffi
Vilions where'if w nbt, in Omgregafioiis'aftd

#amilieV*n* ftejgfe imdjeftete -ft
m«d i0eS- Any *g MWrV'i

fb* feekingliis own. or chaHencffiK Idtii J _

-Stfariddl, Will ft pick tall & tfSeatm, Mft

-tommar^ hft Tennehfe to wrffedtaw, arid^

J inoyen *t) g*t it appVdfren ^ o* a $

■pteaehery 'tray lot hts-Mamfcairiattbe ScSBfcift

-People " : fei /^ffirfa r Meeting/ <I wli ;j aie

• J^tafcanx* art fap^ly bftfcefc <tK& -aft

iH (tofts* \bfc*t die Divifen: oF.tHfe 'Chtoth & -

»ot a M<sfo of* G&EH AjtoWahfce 'M 'ti&ti

Ami ai I faid formerfy, 1 Knfei^ nttlfciiiftex

«f tM frat, who jtidge HMrhtiM&n Wifti. ift

•fti^^W Fribwfal. itri&thi&'&A' #

them, who aflett fcch aNifceffity df ISpfJfa

^pa\ Ordination^ as nullifies the Mbit/try? and

all

The Toleration of Epifcopacy. 1$

all thiOrdmmees difoenfed by fiich who want
it- And that I confefs is fiich an Opinion,
that I think Ihould not be Tolerate in any
Fretefla* G*m*, being Deftru&ve to the
Truth and Being of the inoft of Bwtejlant
Churches. Sure I am that it was not former-
ly the Opinion of thefe of this Cburcb and
N*tim> for this would nullifie the Muiiftry
of themoft of thefe who conformed to Prelacy
in the Year 166H Nor was it, noris yet of
the Moderate Mm of the Church of England.
* And Epifcopal Mmfters

they blamed fome ot the ^/^ ^ Jewc , t
|V#ytma»Way, for with- Dunham, Bilfoa ,
drawinfe from themin pub- Davenant, Prideaux,
lick Worftup, and would ulhcr , *** Doto"

imitate them, in wnat j ff . Ma ffon,*itl>/*#-
they do condemn. j y phtdei tbit Ctufe

ins Boot mkm of.furrfe for* ^f%%t^.

formed Cbmbit y «/»Jbp s P^?fifeiL SI
tie Cburcb of Scotland, flxvctb tba tbt Scots *****

wdmtd, becaife tbt Otdtmw of Vtesbjtett w van*.

I mall conclude with recommending unto
you a due Confideration of our Saviour s Pre-
cepts and Prayers, Johni^ 1 5, 16, 17 Cbap-
"2E for Unity, and Union and Communion
Soong his People, and. that none of you be
accefftry, to raife, pr courage and perpetu-
ate Di An in the State, and Scmfm m the-
Church, and mail read to you two or three
Scriptures, the one is Ezra ch. 6. v. 6, ,7, "•
Nov therefore Tatnai, s©wr*cw &qww w* «*

*te*V Shrthafrbofcnai* .and $&r Qm^mt{tbt
. /•Apharfachites, vbub are, beyond tpe river ^pe
je, far from theifct. lUt the w/orkj>ftlx fnpfepf
t-God ahne^ let .the Gwernour ,of-tb* Jwre a flf»
~tbe. EUert^ of therein, ImU _tf>u,Hwfe of
- God s in* bis'place^Y. 12. Jind tbh ffoufe,of
'Xxodtbak caufed bis name to dwell thfre*: qgftrqy ?3
^Hvgs and people that (ball put to their bandy tocUr
K tex.audiJfi*p*iK bmfe x>f. God.whictijs *t Je-
/rufajem: I: Darius &n». made 4 def?ee> fa *&h
.tdoiti with J r peed. And chapu^tr, 23., Wfyatfo-
ever is commanded by the God o£ f&evfn-let it
be diligently done for the fioufe of the \jod t of
, Heaven : For why Jbovdd there be wrath againfi
the Realm of the. King' and bis Sons. This Woola
ingage to praife, as 7;. 27. Ekffed be tfie Lqrd
* God of our father s^ which bath fkt fycb, * thing
ias tbti in the Kings hearty to JKavttye the bmfe
of the Lord which is in Jerufakm : , 2 Jhti ffatb
expended mercy unto me before the. King and bis
ComfeUours^ and before all the Kings Wjj$tj
m Frincei Read alfb Efther CI1.4.V. 13. 14. Then
jMojd/ecai commanded to anfwer Efther, think
not with thy felf that thou Jhalt efcape in ibe Tdngs j
i bmtfe more tbm^H the; Jews. v^i^Fer if than j
> dtogethe* .boldeft thy Pw? <& tbisfime^ tbenjtall^

- tbera Margafisnt. wi , Deliverance arife to the i
t Jews /ww t anojthes Places [but thousand thy Fa-'\
>.; tbers Houfe.JbalL be J$effcpyed: v Andiwhp hfowetfyj
-* whether, thou pit .cm* to> the Kingdom for fuch &i
*-:i£» asthislGOD blefs ^hat^pas been mokeri^

- -and ta him be^ Glory for .Ever, . AMcN.

Ft I. . H," I- fr ' -,

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